Chinese
名方便教。二者即三乘教巧顺三机。持乘作名名方便教。三者为一乘教作前方便。因是后说一乘正教。对后正教名为方便。四者于一乘理权说方便非真实说。是方便义对真实说名为方便。依此四义故名方便。此名为门。有其二义。一者出义。诸子依此出三界故。二者入义。又依此教入一乘故。然门有二名。若言佛门人门。则门非佛人。若言板门竹门。则门是板竹。今三乘教名方便门者。同板竹门。门即方便。是故名为方便门也。开方便门。方便有其二义。若望出义说三乘时。开而不闭。望其入义说三之时。闭而不开。虽出三界未入一乘故。今说一乘教言。三是方便。方开方便门令入一乘故。如下文言。当知诸佛方便力故。于一佛乘分别说三。此言正开方便之门。诸余言语例此可知。次明示用。于中亦二。先明所示。次明能示。所示之真实相。谓如前说。一乘人法。法相常住。道理究竟。天魔外道所不能破。三世诸佛所不能易。以是义故名真实相。而非三非一。无人无法。都无所得。如是正观乃名真实究竟一乘。所以然者。诸有所得无道无果不动不出。故知如前非三是一。能乘所乘人法之相不出四句。是有所得。云何说此为真实相。解云。此言不然。所以者何。若言非三是一不出四句故是有所得非究竟者。是则有得为非 现代汉语译本 ‘名方便教’（以方便为名的教义）。有四种含义：第一，为了（尚未准备好接受真实教义的）众生而施设方便，因此称为方便。第二，三乘教（声闻乘、缘觉乘、菩萨乘）巧妙地适应三种根器的众生。以‘乘’作为名称，所以称为‘方便教’。第三，为一乘教（唯一佛乘）作前期的准备。因为有了这个方便，之后才能宣说一乘正教。相对于之后的一乘正教，（三乘教）就被称为方便。第四，在一乘的道理上，权巧地宣说方便，并非真实之说。这种方便的意义，相对于真实之说，就被称为方便。根据这四种意义，所以称为‘方便’。 这个‘门’字，有两种含义。第一是‘出’的含义，众生依此（三乘教）脱离三界。第二是‘入’的含义，众生又依此教义进入一乘。然而，‘门’有两种命名方式。如果说‘佛门’、‘人门’，那么门就不是佛或人。如果说‘板门’、‘竹门’，那么门就是板或竹。现在说三乘教是‘方便门’，类似于板门竹门，门就是方便。所以称为‘方便门’。 ‘开方便门’。‘方便’有两种含义。如果从‘出’的意义来说，宣说三乘时，是打开而不关闭的。如果从‘入’的意义来说，宣说三乘时，是关闭而不打开的。虽然脱离了三界，但尚未进入一乘。现在宣说一乘教义，说三乘是方便，正是为了打开方便之门，让众生进入一乘。如下文所说：‘当知诸佛方便力故，于一佛乘分别说三’。这句话正是打开方便之门。其余的言语可以依此类推。 接下来阐明‘示’的作用。其中也分为两部分。先阐明‘所示’，再阐明‘能示’。‘所示’的真实相，就是前面所说的一乘人法（一乘的修行者和法）。法相常住不变，道理究竟圆满，天魔外道所不能破坏，过去、现在、未来三世诸佛所不能改变。因为这个缘故，称为‘真实相’。它既不是三，也不是一，无人也无法，没有任何可以执取的。像这样正确的观察，才称为真实究竟的一乘。之所以这样说，是因为凡是有所得的东西，就无道无果，不能不动摇，不能出离。所以知道像前面所说的‘非三是一’，能乘和所乘的人法之相，都不能超出四句（有、无、亦有亦无、非有非无）。这是有所得。怎么能说这是真实相呢？解释说：这种说法不对。为什么呢？如果说‘非三是一’不能超出四句，所以是有所得，不是究竟，那么有所得就不是究竟的吗？
English
English version 'Name Upaya Teaching' (teaching named after skillful means). It has four meanings: First, it is a skillful means employed for beings (who are not yet ready to receive the true teaching), hence it is called upaya (skillful means). Second, the Three Vehicles teaching (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) skillfully adapts to the three kinds of capacities of beings. Because 'vehicle' is used as the name, it is called 'Upaya Teaching'. Third, it serves as a preliminary preparation for the One Vehicle teaching (the only Buddha Vehicle). Because of this skillful means, the One Vehicle True Teaching can be proclaimed later. Relative to the subsequent One Vehicle True Teaching, (the Three Vehicles teaching) is called upaya. Fourth, in the principle of the One Vehicle, skillful means are expediently taught, which are not the true teachings. This meaning of upaya, relative to the true teaching, is called upaya. Based on these four meanings, it is called 'upaya'. The word 'gate' has two meanings. The first is the meaning of 'exit', beings rely on this (Three Vehicles teaching) to escape the Three Realms. The second is the meaning of 'entry', beings also rely on this teaching to enter the One Vehicle. However, there are two ways of naming 'gate'. If we say 'Buddha's gate', 'people's gate', then the gate is not the Buddha or people. If we say 'wooden gate', 'bamboo gate', then the gate is wood or bamboo. Now, saying that the Three Vehicles teaching is the 'Upaya Gate' is similar to the wooden or bamboo gate, the gate is the upaya. Therefore, it is called 'Upaya Gate'. 'Opening the Upaya Gate'. 'Upaya' has two meanings. If speaking from the meaning of 'exit', when proclaiming the Three Vehicles, it is opened and not closed. If speaking from the meaning of 'entry', when proclaiming the Three Vehicles, it is closed and not opened. Although one has escaped the Three Realms, one has not yet entered the One Vehicle. Now, proclaiming the One Vehicle teaching, saying that the Three Vehicles are upaya, is precisely to open the Upaya Gate, allowing beings to enter the One Vehicle. As the text below says: 'You should know that due to the power of the Buddhas' skillful means, they distinguish and speak of three within the One Buddha Vehicle.' This sentence is precisely opening the Upaya Gate. The remaining words can be understood by analogy. Next, clarify the function of 'showing'. It is also divided into two parts. First, clarify 'what is shown', and then clarify 'what can show'. The true aspect of 'what is shown' is the One Vehicle person and Dharma (the practitioner and Dharma of the One Vehicle) mentioned earlier. The Dharma-aspect is constant and unchanging, the principle is ultimately complete, it cannot be destroyed by heavenly demons and external paths, and it cannot be changed by the Buddhas of the past, present, and future three times. Because of this reason, it is called the 'true aspect'. It is neither three nor one, there is no person and no Dharma, and there is nothing to grasp. Such correct observation is called the true and ultimate One Vehicle. The reason for saying this is that anything that is obtained has no path and no fruit, cannot be unmoved, and cannot be liberated. Therefore, knowing that, as mentioned earlier, 'neither three nor one', the aspect of the person and Dharma that can be carried and is carried cannot exceed the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence). This is something obtained. How can it be said that this is the true aspect? The explanation says: This statement is incorrect. Why? If it is said that 'neither three nor one' cannot exceed the four sentences, so it is something obtained, and it is not ultimate, then is something obtained not ultimate? --------------------------------------------------------------------------------
Chinese
无得为是亦入四句故是有所得亦非正观。若言寄言说无所得而非如言取于无得是故无得不入四句者。他亦寄言假说一乘而非如言取于一乘所以一乘亦出四句。是故当知遂言俱非。不如言取二说无异。 问。若不取言皆为实者。彼三乘教亦应是实。 答。通义皆许。而有别义。以三乘教下都无三理一乘教下不无一理故。三是权。一乘是实。虽不无一而非有一。是故亦非有所得也。所示真实其相如是。能示□用有其二种。一者则开之示。如前开三是方便时。即知一乘是真实故。如开门时即见内物。二者异开之示。异前开三别说一乘。闻之得悟一乘义故。如以手□方见内物。如下文言。诸佛唯以一大事因缘故出现于世。如是等言是示真实相也。第三合明开示用者。一开示中合有四义。一者用前三为一用。前三乘之教即为一乘教故。二者将三致一。将彼三乘之人同致一乘果故。三者会三归一。会昔所说三乘因果还归于本一乘理故。四者破三立一。破彼所执三乘别趣以立同归一乘义故。此经具有如是四种胜用。故言开方便门示真实相。 问。用三为一。将三致一。是二未知以何为证。 答。方便品言。佛以无数方便演说诸法。是法皆为一佛乘故。此文正是用三为一之证也。又言。是诸众生从佛闻法究竟 现代汉语译本：如果认为‘无所得’也是一种观点，那就落入了四句的范畴，因此，认为‘有所得’也不是正确的见解。如果说，只是借用言语表达‘无所得’，而不是执着于‘无所得’本身，所以‘无所得’不落入四句的范畴。那么，别人也可以说，只是借用言语假说‘一乘’，而不是执着于‘一乘’本身，所以‘一乘’也超出了四句的范畴。因此，应当明白，顺着言语和不顺着言语，两种说法没有区别，都不应该执着于言语本身。 问：如果不执着于言语，都认为是真实的，那么，三乘（Sāṃyāna，声闻乘、缘觉乘、菩萨乘）的教义也应该是真实的。 答：从普遍意义上讲，都可以接受。但也有特殊意义。因为三乘的教义中，始终没有包含一乘的道理；而一乘的教义中，并非没有包含一乘的道理。所以，三乘是权宜之计，一乘是真实究竟。虽然并非没有一乘的道理，但也不能说完全具备。因此，也不能说是‘有所得’。所揭示的真实相就是这样。能揭示真实相的作用有两种。一是开显式的揭示，如前面所说，开显三乘是方便法门时，就能知道一乘是真实究竟的。就像打开门时，就能看到里面的东西。二是不同于开显式的揭示，不同于前面开显三乘，而是单独宣说一乘。听闻之后，就能领悟一乘的道理。就像用手指示方向，才能看到里面的东西。如下文所说：‘诸佛唯以一大事因缘故出现于世。’这样的话语，就是揭示真实相。第三，综合说明开显和揭示的作用，开显和揭示中包含四种含义。一是将前三乘作为一种作用，前三乘的教义就是一乘的教义。二是将三乘之人引导到一乘，将那些修习三乘的人，一同引导到一乘的果位。三是会归三乘于一乘，将过去所说的三乘因果，会归到根本的一乘之理。四是破除三乘，建立一乘，破除他们所执着的三乘是不同的目标，从而建立共同归向一乘的道理。这部经具有这四种殊胜的作用，所以说‘开方便门，示真实相’。 问：‘用三为一’，‘将三致一’，这两种说法还不知道用什么来证明？ 答：《方便品》中说：‘佛以无数方便演说诸法，是法皆为一佛乘故。’这段经文正是‘用三为一’的证明。又说：‘是诸众生从佛闻法究竟’
English
English version: If one considers 'no attainment' as a view, then it falls into the category of the four statements (四句). Therefore, considering 'having attainment' is also not a correct view. If it is said that one merely uses language to express 'no attainment' without being attached to 'no attainment' itself, then 'no attainment' does not fall into the category of the four statements. Then, others can also say that one merely uses language to provisionally posit 'One Vehicle' (一乘, Ekayana) without being attached to 'One Vehicle' itself, so 'One Vehicle' also transcends the four statements. Therefore, it should be understood that following language and not following language are no different; neither should be clung to. Question: If one does not cling to language and considers everything to be real, then the teachings of the Three Vehicles (Sāṃyāna) should also be real. Answer: In a general sense, all can be accepted. But there is also a specific sense. Because the teachings of the Three Vehicles never contain the principle of the One Vehicle; while the teachings of the One Vehicle do contain the principle of the One Vehicle. Therefore, the Three Vehicles are expedient means, and the One Vehicle is the ultimate reality. Although it is not without the principle of the One Vehicle, it cannot be said to be fully possessed. Therefore, it cannot be said to be 'having attainment' either. The true aspect shown is like this. The function of revealing the true aspect has two kinds. One is the revealing by opening, as mentioned earlier, when revealing the Three Vehicles as expedient means, one can know that the One Vehicle is the ultimate reality. Just like when opening a door, one can see the things inside. The second is the revealing different from opening, different from the previous opening of the Three Vehicles, but separately explaining the One Vehicle. After hearing it, one can understand the principle of the One Vehicle. Just like using a hand to point the direction, one can see the things inside. As the following text says: 'The Buddhas appear in the world only for one great cause and condition.' Such words are revealing the true aspect. Third, comprehensively explaining the function of opening and revealing, opening and revealing contain four meanings. One is to use the previous Three Vehicles as one function, the teachings of the previous Three Vehicles are the teachings of the One Vehicle. The second is to lead the people of the Three Vehicles to the One Vehicle, leading those who practice the Three Vehicles together to the fruit of the One Vehicle. The third is to converge the Three Vehicles into the One Vehicle, converging the causes and effects of the Three Vehicles spoken in the past back to the fundamental principle of the One Vehicle. The fourth is to break the Three Vehicles and establish the One Vehicle, breaking their attachment to the Three Vehicles being different goals, thereby establishing the principle of jointly returning to the One Vehicle. This sutra has these four kinds of excellent functions, so it is said 'opening the gate of expedient means, revealing the true aspect'. Question: 'Using the Three as One', 'leading the Three to One', what can be used to prove these two statements? Answer: The 'Expedient Means' chapter says: 'The Buddha uses countless expedient means to expound all dharmas, these dharmas are all for the sake of the One Buddha Vehicle.' This passage is precisely the proof of 'using the Three as One'. It also says: 'These beings, having heard the Dharma from the Buddha, ultimately' --------------------------------------------------------------------------------