Chinese
。皆得一切种智。此言正是将三致一之证也。 问。会三因果归本一者。为当三皆非实故归于一实耶。为当唯二非实故归于一实耶。若如后者。何故经言。我有方便力开示三乘法。若如前者。云何复言。唯是一事实余二则非真。 答。或有说者。三皆非实。如前文说。而言一实二非真者。三中之一与无三之一俱。是佛乘。通说是实。余二不用开别言非实。由是义故二文不违。或有说者。唯二非实。如后文故。而说三乘皆方便者。于一实中加二非实合说为三。是三非实。如人手内实有一果方便言三。三非是实无三果故。考而论之。一果是实。二是方便。有一果故。如智度论云。于一佛乘开为三分。如人分一斗米以为三聚亦得言会三聚归一亦得言会二聚归。会三会二犹是一义不相违也。或有说者。前后二文各有异意。不可一会。所以然者。三乘之教有其二种。一者别教。二通教。别教三乘三皆非实。皆是方便。以彼教说三僧祇劫唯修四度。百劫之中修相好业。最后身中修于定惠。菩提树下成无上觉。如是因果以为佛乘。是故佛乘亦是方便。若论通教所说三乘。佛乘是实。定余二非真。以彼教说于十地中具修六度万行圆满致萨婆若。此萨婆若果不与三世合。如是因果究竟真实此为佛乘。岂是方便。是故当知二文 现代汉语译本：都获得一切种智（Sarvajna，指佛陀所证得的智慧）。这句话正是将三种（三乘）归于一种（一佛乘）的证明。 问：将三乘因果会归于根本的一乘，是因为三乘都不是真实的，所以归于一实吗？还是因为只有二乘不是真实的，所以归于一实呢？如果像后者所说，为什么经中说：‘我以方便力开示三乘法’？如果像前者所说，又为什么说：‘唯是一事实，其余二则非真’？ 答：或者有人说，三乘都不是真实的，如前面的经文所说。而说‘一实二非真’，是因为三乘中的一乘与没有三乘时的一乘相同，都是佛乘，通说是真实的。其余二乘不用开显分别，所以说不是真实的。因为这个缘故，两段经文没有冲突。或者有人说，只有二乘不是真实的，如后面的经文所说。而说三乘都是方便，是因为在一实乘中加上二非实乘，合起来说是三乘。这三乘不是真实的，就像人的手中实际只有一个果实，却方便地说有三个。三不是真实的，因为没有三个果实。考察而论，一个果实是真实的，两个是方便的。因为有一个果实。如《智度论》（Mahaprajnaparamita-sastra）所说：‘于一佛乘开为三分’，就像人将一斗米分为三堆，也可以说会三堆归一，也可以说会二堆归一。会三会二，意思是一样的，不相违背。或者有人说，前后两段经文各有不同的意思，不可以合在一起解释。之所以这样说，是因为三乘的教法有两种：一种是别教，一种是通教。别教的三乘，三乘都不是真实的，都是方便。因为别教说要经历三个阿僧祇劫（Asamkhya-kalpa）只修四度（四波罗蜜，catuh paramita），一百劫中修习相好之业，最后身中修习禅定智慧，在菩提树下成就无上觉悟。这样的因果作为佛乘，所以佛乘也是方便。如果从通教所说的三乘来看，佛乘是真实的，而其余二乘不是真实的。因为通教说在十地（Bhumi）中具足修习六度（六波罗蜜，sat paramita）万行圆满，证得萨婆若（Sarvajna，一切智）。这萨婆若果不与三世（过去、现在、未来）相合。这样的因果究竟真实，这才是佛乘，怎么会是方便呢？所以应当知道两段经文各有不同的含义。
English
English version: All attain Sarvajna (all-knowing wisdom, referring to the wisdom attained by the Buddha). This statement is precisely the proof of bringing the three (three vehicles) to one (one Buddha vehicle). Question: In reconciling the three vehicles of cause and effect to the fundamental one, is it because all three are unreal that they return to the one reality? Or is it because only two are unreal that they return to the one reality? If it is as the latter says, why does the sutra say, 'I use expedient power to reveal the three vehicles'? If it is as the former says, then why does it say, 'Only one is the real fact, the other two are not true'? Answer: Or some say that all three are unreal, as the previous text says. And saying 'one real and two unreal' is because the one vehicle among the three vehicles is the same as the one vehicle when there are no three vehicles, which is the Buddha vehicle, generally speaking, it is real. The other two vehicles do not need to be revealed and distinguished, so they are said to be unreal. Because of this reason, the two texts do not contradict each other. Or some say that only two are unreal, as the later text says. And saying that the three vehicles are all expedient is because adding two unreal vehicles to one real vehicle is collectively called the three vehicles. These three vehicles are not real, just like there is actually only one fruit in a person's hand, but it is expedient to say that there are three. The three are not real because there are no three fruits. Upon examination, one fruit is real, and two are expedient. Because there is one fruit. As the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) says: 'Dividing one Buddha vehicle into three parts', just like a person dividing one dou of rice into three piles, it can also be said that the three piles are combined into one, and it can also be said that the two piles are combined into one. Combining three or combining two has the same meaning and does not contradict each other. Or some say that the two texts before and after have different meanings and cannot be explained together. The reason for this is that there are two kinds of teachings of the three vehicles: one is the specific teaching, and the other is the general teaching. In the specific teaching of the three vehicles, all three vehicles are unreal and are all expedient. Because the specific teaching says that only the four paramitas (four perfections, catuh paramita) are cultivated in three Asamkhya-kalpas (countless eons), the karma of auspicious marks is cultivated in one hundred kalpas, and samadhi and wisdom are cultivated in the last life, and unsurpassed enlightenment is attained under the Bodhi tree. Such cause and effect are regarded as the Buddha vehicle, so the Buddha vehicle is also expedient. If we look at the three vehicles mentioned in the general teaching, the Buddha vehicle is real, while the other two vehicles are not true. Because the general teaching says that the six paramitas (six perfections, sat paramita) and myriad practices are fully cultivated in the ten Bhumis (stages), and Sarvajna (all-knowing wisdom) is attained. This Sarvajna fruit does not correspond to the three times (past, present, and future). Such cause and effect are ultimately real, and this is the Buddha vehicle. How can it be expedient? Therefore, it should be known that the two texts have different meanings. --------------------------------------------------------------------------------
Chinese
意异。我有方便力开示三乘法者。是显别教所说三乘也。唯是一事实余二则非真者。是对通教所说三乘。其余诸文皆作是通。 问。若说别教三乘因果皆是方便故归一者。为归一因为归一果。 答。于一佛乘分别说三故。随其本归因归果。是义□何声闻缘觉若因若果皆于一因分别为二。如经说言。声闻缘觉若智若断。皆是菩萨无生法忍。当知此二皆归一因。归一因故终致一果。彼教中说。佛乘因果分别佛地化身少分。如经说言。我实成佛已来。百千万亿那由他劫故。当知彼说佛乘因果同归于此一乘果内。若有菩萨依彼教故望树下佛发心修行。如是愿行归于一因。同彼二乘未至果故。通而言之。应作四句。一以方便因归真实因。谓菩萨因及二乘因。二以方便果归真实果。谓于树下成无上觉。三以方便因归真实果。谓树下佛前菩萨行。四以方便果归真实因。谓二乘人之无学果。总摄如是四句。以说会三归一。 问。方便教中有人天乘。何故不会此二唯会彼三。 答。会三之言亦摄此二。所以然者。法花教中说。三乘有二。一者三车所譬。出喻品。二者三草所咒。出药草品。此义云何。人天二乘合为小乘。如小药草。声闻缘觉名为中乘。如中药草。依彼别教发心菩萨。说名为大乘。如大药草。会此 现代汉语译本：意义不同。我说我有方便之力来开示三乘法门，这是彰显别教所说的三乘。‘唯有一事实，其余二则非真’，这是针对通教所说的三乘。其余的经文都可以这样理解。 问：如果说别教的三乘因果都是方便，所以要归于一乘，那么是归于一乘的因，还是归于一乘的果呢？ 答：因为是在一佛乘中分别说三乘，所以根据其根本，有的归于因，有的归于果。这是什么意思呢？声闻、缘觉的因和果，都是在一乘因中分别出来的。比如经中说：‘声闻、缘觉的智慧和断惑，都是菩萨的无生法忍。’应当知道这二者都归于一因。归于一因，最终就会达到一果。彼教中说，佛乘的因果，分别了佛地的化身少分。比如经中说：‘我实际上成佛以来，已经百千万亿那由他劫了。’应当知道彼教所说的佛乘因果，都归于这一乘果内。如果有菩萨依据彼教，希望在菩提树下成佛而发心修行，这样的愿行就归于一因，和那二乘人一样没有达到果位。总而言之，应该作四句来解释：一是将方便因归于真实因，指的是菩萨因和二乘因。二是将方便果归于真实果，指的是在菩提树下成就无上觉悟。三是将方便因归于真实果，指的是在菩提树下的佛前，菩萨所修的行。四是将方便果归于真实因，指的是二乘人的无学果。总括这四句，就是说会三归一。 问：方便教中有人天乘，为什么不把这二乘也归一，而只归彼三乘呢？ 答：会三乘的说法也包含了人天乘。为什么这么说呢？《法华经》中说，三乘有两种：一是三车所比喻的（出自《譬喻品》），二是三草所比喻的（出自《药草品》）。这是什么意思呢？人天二乘合为小乘，如同小药草。声闻、缘觉称为中乘，如同中药草。依据别教发心的菩萨，称为大乘，如同大药草。会合这些。
English
English version: The meanings are different. My saying that I have expedient power to reveal the Three Vehicles (San Cheng) [Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna] is to manifest the Three Vehicles as taught by the Distinct Teaching (Biejiao). 'Only the One Reality is true, the other two are not real' is directed at the Three Vehicles as taught by the Common Teaching (Tongjiao). All other passages should be understood in this way. Question: If it is said that the causes and effects of the Three Vehicles in the Distinct Teaching are all expedient, and therefore return to the One Vehicle, then does it return to the cause of the One Vehicle or to the effect of the One Vehicle? Answer: Because the Three Vehicles are spoken of separately within the One Buddha Vehicle (Yi Fo Cheng), they return to the cause or the effect according to their origin. What does this mean? The causes and effects of the Śrāvakas (Shengwen) [hearers] and Pratyekabuddhas (Yuanjue) [solitary Buddhas] are both differentiated from the One Vehicle cause. For example, the sutra says: 'The wisdom and severance of afflictions of the Śrāvakas and Pratyekabuddhas are all the non-origination forbearance (Wu Sheng Fa Ren) [Anutpattika-dharma-ksanti] of the Bodhisattvas.' It should be known that these two both return to the One Cause. Returning to the One Cause, they will ultimately reach the One Effect. In that teaching, it is said that the causes and effects of the Buddha Vehicle differentiate a small portion of the manifested body (Huashen) [Nirmanakaya] of the Buddha Land. For example, the sutra says: 'In reality, since I attained Buddhahood, hundreds of thousands of millions of nayutas (Nayuta) [a large number] of kalpas (Jie) [eons] have passed.' It should be known that the causes and effects of the Buddha Vehicle spoken of in that teaching all return to this One Vehicle effect. If there is a Bodhisattva who, relying on that teaching, aspires to practice under the Bodhi tree (Shu Xia) [the tree under which the Buddha attained enlightenment] and cultivates, such vows and practices return to the One Cause, like those of the Two Vehicles who have not yet reached the fruit. Generally speaking, four statements should be made: First, expedient causes return to the real cause, referring to the Bodhisattva cause and the Two Vehicle causes. Second, expedient effects return to the real effect, referring to attaining unsurpassed enlightenment under the Bodhi tree. Third, expedient causes return to the real effect, referring to the practices of the Bodhisattvas before the Buddha under the Bodhi tree. Fourth, expedient effects return to the real cause, referring to the Arhat (Wu Xue Guo) [non-learning fruit] of the Two Vehicles. Comprehensively encompassing these four statements, it is said that the Three Vehicles are integrated into the One. Question: In the expedient teaching, there are the Human and Deva (Ren Tian) [human and heavenly] Vehicles. Why are these two not integrated, and only those three are integrated? Answer: The statement of integrating the Three Vehicles also includes these two. Why is this so? The Lotus Sutra (Fa Hua Jing) [the Lotus Sutra] says that there are two kinds of Three Vehicles: one is the analogy of the three carts (San Che) [goat cart, deer cart, ox cart] (from the 'Parable' chapter), and the other is the analogy of the three herbs (San Cao) [small, medium, and large herbs] (from the 'Medicinal Herbs' chapter). What does this mean? The Human and Deva Vehicles together form the Small Vehicle, like small medicinal herbs. The Śrāvakas and Pratyekabuddhas are called the Middle Vehicle, like medium medicinal herbs. The Bodhisattvas who aspire according to the Distinct Teaching are called the Great Vehicle, like large medicinal herbs. Integrate these. --------------------------------------------------------------------------------
Chinese
三乘即摄五乘。然彼人天会因而不会果。果是无记。不作一因故。彼因善法有二功能。报因功能亦不会之。有受尽故。等流因用是今所会。无受尽故。会此因义入第一句。 问。会三归一其义已显。破三立一云何可知。 答。欲知此义。有广有略。略而言之。破四种三。一执三教定非方便。二执三人定是别趣。三执三因别感。四执三果别极。破此四种所执之相。遣其四种能执之见。是故建立一乘真实。谓立一教故则破三教。立一人故则破三人。立一因故则破三因。立一果故则破三果。立一理性通破四三。以四一皆同一乘理故。略说如是。广而论之。为破十种凡圣执故。说七种譬及三平等。此义至彼第六门释。第三明诠用竟也。第四释题名者。具存梵音。应云萨达摩分陀利修多罗。此云妙法莲华经。言妙法者略有四义。一者巧妙。二者胜妙。三者微妙。四者绝妙。言巧妙者。此经巧开方便之门。巧灭执三之见。巧示真实之相。巧生已一之惠。以是四义而作真轨故。言妙法言胜妙者。此经能宣一切佛法。能示一切神力。能显一切秘藏。能说一切深事。以此四义最为胜妙故名妙法。如神力品云。以要言之。如来一切所有之法。如来一切自在神力。如来一切秘密之藏。如来一切甚深之事。皆于此经宣示显示显说。 现代汉语译本： 三乘（声闻乘、缘觉乘、菩萨乘）实际上涵盖了五乘（人乘、天乘、声闻乘、缘觉乘、菩萨乘）。然而，人天乘的众生只能领会因，而不能领会果。因为果是无记（不善不恶），不造作任何因。人天乘的善法之因有两种功能：报因的功能也无法领会，因为已经承受完毕。只有等流因的作用是现在所能领会的，因为尚未承受完毕。领会此因的意义包含在第一句话中。 问：领会三归一的意义已经很明显了，那么如何理解破三立一呢？ 答：要理解这个意义，有简略和详细两种方式。简略来说，就是破除四种对三的执着：一是执着三教（声闻教、缘觉教、菩萨教）一定是固定不变的，而不是方便法门；二是执着三乘人（声闻、缘觉、菩萨）一定是不同的趣向；三是执着三种因（声闻因、缘觉因、菩萨因）分别感得不同的果报；四是执着三种果（声闻果、缘觉果、菩萨果）分别是最终的极果。破除这四种执着的表相，遣除这四种能执着的见解，所以才建立一乘的真实。也就是，建立一教，就破除了三教；建立一人（佛），就破除了三乘人；建立一因（佛因），就破除了三因；建立一果（佛果），就破除了三果；建立一理性，就能普遍破除四种三，因为四种一都同一于一乘的理体。简略的说法就是这样。详细来说，是为了破除凡夫和圣人十种执着，所以说了七种譬喻以及三种平等。这个意义在第六门中解释。第三部分，诠释作用完毕。第四部分，解释题目名称，完整保留梵语音译，应该音译为萨达摩分陀利修多罗（Saddharma-puṇḍarīka-sūtra）。翻译成汉语就是《妙法莲华经》。说到‘妙法’，略有四种含义：一是巧妙，二是胜妙，三是微妙，四是绝妙。说到巧妙，这部经巧妙地开启了方便之门，巧妙地消灭了执着于三的见解，巧妙地显示了真实的相状，巧妙地产生了已证得一乘智慧的恩惠。因为这四种意义，所以可以作为真正的轨范。说到胜妙，这部经能够宣说一切佛法，能够显示一切神通力量，能够显现一切秘密宝藏，能够宣说一切深奥的事情。因为这四种意义，所以最为殊胜奇妙，所以名为‘妙法’。如同《神力品》所说：‘总而言之，如来的一切所有之法，如来的一切自在神通力量，如来的一切秘密宝藏，如来的一切甚深之事，都在这部经中宣示、显示、宣说。’