English
English version Divided into two. ‘Not Heard, Causing to Hear, Chapter Title.’ As in the sutra below, indicating the place of explanation. ‘Not Heard, Causing to Hear’ means the Dharma of the Ekayana (One Vehicle) that was not heard in the past is now caused to be heard. Therefore, it is called ‘Not Heard, Causing to Hear.’ As the sutra says: ‘Sariputra, such wonderful Dharma is spoken by the Buddhas and Tathagatas only occasionally, like the udumbara flower.’ etc. ‘Speaking, below,’ explains the second chapter, further dividing it into three parts: 1. Marking the chapter; 2. Quoting the sutra; 3. Explaining the sutra. ‘Speaking,’ Question: Why is it called ‘Speaking’? Answer: To clarify that the Three Vehicles (Triyana) have no real principle, but only names, therefore it is called ‘Speaking.’ ‘As in the sutra below,’ the second part quotes the sutra. As the sutra says: ‘Sariputra, I use countless expedient means, various causes and conditions, parables, and eloquent words to expound the Dharmas.’ etc. ‘Various causes and conditions, below,’ the third part explains the sutra. ‘Various causes and conditions’ refers to the Three Vehicles. These Three Vehicles have only names, phrases, and verbal expressions, but no real meaning, because the real meaning is unspeakable. ‘Various causes and conditions,’ this corresponds to the sutra. ‘What is called the Three Vehicles’ explains ‘various causes and conditions.’ Because of various causes and conditions, the Three Vehicles are spoken of, so the Three Vehicles are called various causes and conditions. Also, the Three Vehicles each have their own reasons for entering the Path, so they are called various causes and conditions. ‘These Three Vehicles have only names’ explains the previous chapter title, which is ‘Speaking.’ It also explains the phrase ‘eloquent words’ in the sutra. ‘Because the real meaning is unspeakable’ means the real meaning is the absence of the three vehicles; words and thoughts are cut off, so it is unspeakable. Question: Why are the ‘countless expedient means’ and ‘parables’ in the sutra not explained? Answer: These two phrases will be explained later. Moreover, ‘countless expedient means’ has already been explained above. ‘Relying on what meaning’ explains the third chapter. In terms of the text, it is also divided into three parts: 1. Corresponding to the chapter; 2. Quoting the sutra; 3. Explaining the sutra. ‘Relying on what meaning,’ the sutra refers to ‘one great cause and condition.’ The treatise explains that cause and condition is ‘the reason why,’ and ‘the reason why’ is ‘meaning.’ Now, relying on this meaning, (the Buddha) appears in the world, so it is said ‘Relying on what meaning.’ Also, ‘Relying on what meaning’ means relying on the four meanings of opening, showing, awakening, and entering, so it is said ‘Relying on what meaning.’ Also, in contrast to the above Three Vehicles having words but no meaning, one --------------------------------------------------------------------------------
Chinese
乘有语有义。故云依何等义 如经已下。第二引经。 如经舍利弗诸佛世尊唯以一大事因缘故出现于世如是等故 彼一大事者已下。第三释经。就文为二。一初标四事劝知。 彼一大事者依四种义应善当知 从何等为四已下。第二别释四义。即成四别。就释开义为三。一者标章略释。二引经。三释经。一者无上义标章。 何者为四一者无上义 唯除如来一切智智下。第二释章。 唯除如来一切智智更无余事 除佛以外人天二乘等智慧所知皆是有上。独佛知见名为无上。今欲开无上知见。故言开佛知见 如经已下。第二引经。 如经欲开佛知见令众生知得清净故出现于世 令众生知得清净故者。释开佛知见意也。所以开佛知见者。令众生知故也。得清净者。令众生知佛得清净。又一意令众生知使众生得清净 佛知见者。第三释经。 佛知见者如来能证以如实智知彼义故 此释佛知见者。开示悟入四句皆有佛知见。今寄初章总释之也。如来能证以如实智知彼义故者。如来能证谓能证法身。如实智者出能证之智也。知彼义故者。彼义即是法身。出所知法身也 二者同义下。释第二。就文亦三。初标章。次引经。三释经。 二者同义以声闻辟支佛佛法身平等故 同义者。释上示也 现代汉语译本： ‘乘’这个词既有语言上的意义，也有实际的含义。所以说，是依据什么样的含义呢？如下面的经文所示。这是第二部分，引用经文。 如经文所说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），诸佛世尊（Buddha-loka-dhātu，诸佛和世尊）唯独因为一个重大因缘才出现于世间。’等等。这是第三部分，解释经文。从文章结构上分为两部分。第一部分是首先标出四件事，劝人了解。 这个‘一大事’，应该依据四种含义好好地理解。从‘何等为四’以下，是第二部分，分别解释四种含义。这样就形成了四个部分。在解释含义时，又分为三个部分。第一是标出纲要，简略解释。第二是引用经文。第三是解释经文。第一是‘无上义’，标出纲要。 什么是四种含义呢？第一种是‘无上义’。 除了如来（Tathāgata，佛陀的称号之一）的一切智智（sarvajñāna，对一切事物和现象的彻底理解）之外，没有其他事物可以称之为‘无上’。这是第二部分，解释纲要。 除了如来的一切智智，没有其他事物可以超越。除了佛陀以外，人、天、二乘（声闻乘和缘觉乘）等智慧所知都是有局限的。只有佛陀的知见才被称为‘无上’。现在想要开启这种无上的知见，所以说‘开佛知见’。如下面的经文所示。这是第二部分，引用经文。 如经文所说：‘想要开启佛的知见，让众生知道并获得清净，所以（佛）才出现于世间。’‘让众生知道并获得清净’，这是解释开启佛的知见的意义。开启佛的知见的原因，是为了让众生知道。‘得清净’，是让众生知道佛陀已经获得清净。还有一种意思是，让众生知道，从而使众生获得清净。‘佛知见’，这是第三部分，解释经文。 ‘佛知见’，是指如来能够证悟，用如实的智慧了解那个意义。这里解释‘佛知见’，开示悟入这四个方面都包含佛知见。现在借用第一个纲要来总括地解释。‘如来能够证悟，用如实的智慧了解那个意义’，如来能够证悟，是指能够证悟法身（Dharmakāya，佛的法性之身）。‘如实智’，是指出能够证悟的智慧。‘知彼义故’，那个意义就是法身，指出所知的法身。第二是‘同义’，解释第二种含义。从文章结构上也是分为三个部分。首先是标出纲要，其次是引用经文，第三是解释经文。 第二种是‘同义’，因为声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）、辟支佛（Pratyekabuddha，又称独觉佛，不依师教而独自悟道的修行者）和佛的法身是平等的。‘同义’，是解释上面的‘示’。
English
English version: The term 'vehicle' (乘) has both linguistic and practical meanings. Therefore, what kind of meaning is it based on? As the following sutra says. This is the second part, quoting the sutra. As the sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), the Buddhas and World Honored Ones (诸佛世尊, Buddhas and World Honored Ones) appear in the world solely because of one great cause and condition.' and so on. This is the third part, explaining the sutra. Structurally, it is divided into two parts. The first part is to first mark out four things and encourage people to understand. This 'one great cause' should be well understood based on four kinds of meanings. From 'What are the four' onwards, is the second part, explaining the four meanings separately. This forms four parts. In explaining the meanings, it is further divided into three parts. The first is to mark out the outline and briefly explain. The second is to quote the sutra. The third is to explain the sutra. The first is 'supreme meaning' (无上义), marking out the outline. What are the four meanings? The first is 'supreme meaning'. Except for the Tathāgata's (如来, one of the titles of the Buddha) all-knowing wisdom (一切智智, complete understanding of all things and phenomena), there is nothing else that can be called 'supreme'. This is the second part, explaining the outline. Except for the Tathāgata's all-knowing wisdom, there is nothing else that can surpass. Apart from the Buddha, the wisdom known by humans, devas, and the two vehicles (声闻乘 and 缘觉乘, Śrāvakayāna and Pratyekabuddhayāna) is limited. Only the Buddha's knowledge and vision are called 'supreme'. Now, wanting to open this supreme knowledge and vision, it is said 'open the Buddha's knowledge and vision'. As the following sutra says. This is the second part, quoting the sutra. As the sutra says: 'Wanting to open the Buddha's knowledge and vision, to let sentient beings know and attain purity, therefore (the Buddha) appears in the world.' 'Let sentient beings know and attain purity', this is explaining the meaning of opening the Buddha's knowledge and vision. The reason for opening the Buddha's knowledge and vision is to let sentient beings know. 'Attain purity' is to let sentient beings know that the Buddha has attained purity. Another meaning is to let sentient beings know, thereby enabling them to attain purity. 'Buddha's knowledge and vision', this is the third part, explaining the sutra. 'Buddha's knowledge and vision' refers to the Tathāgata being able to realize and understand that meaning with true and real wisdom. This explains 'Buddha's knowledge and vision', the four aspects of opening, showing, awakening, and entering all contain Buddha's knowledge and vision. Now, using the first outline to explain it in general. 'The Tathāgata is able to realize and understand that meaning with true and real wisdom', the Tathāgata is able to realize, referring to being able to realize the Dharmakāya (法身, the Dharma body of the Buddha). 'True and real wisdom' refers to the wisdom that can realize. 'Know that meaning' refers to that meaning being the Dharmakāya, pointing out the Dharmakāya that is known. The second is 'same meaning', explaining the second meaning. Structurally, it is also divided into three parts. First is marking out the outline, second is quoting the sutra, and third is explaining the sutra. The second is 'same meaning', because the Śrāvakas (声闻, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (辟支佛, also known as solitary Buddhas, practitioners who attain enlightenment independently without a teacher) and the Buddha's Dharmakāya are equal. 'Same meaning' is explaining the 'showing' above. --------------------------------------------------------------------------------
Chinese
。以声闻辟支佛佛法身平等者。释同义也。所言同者。三乘人同法身平等故名为同。问。何故明同义。答。前虽明无上即佛独有余人所无。是故明三乘人一法身也。问。何故释示以为同义。答。示其同有法身之义。故释示为同也 如经下。第二引经。 如经欲示众生佛知见故出现于世 法身平等者。第三释经。 法身平等者佛性法身更无差别故 佛性法身更无差别者。亦名佛性亦名法身。佛性与法身更无差别。又三乘人同有佛性同有法身。故言更无差别也。第一无上义中。明佛得清净即是无垢真如。今明同义即是有垢真如。佛性论以无垢真如为胜相。有垢真如为同相。以无垢胜于有垢故名胜相 三者不知义下。释第三悟义。就文亦三。一标。二释。三引经。 三者不知义 问。何故释悟而称不知。答。约二乘人不知令知。故是释悟。问。上不知同。今示令知同。与今何异。答。上直取同义。今明唯一佛乘真实究竟。故与上为异 以一切声闻下。第二释不知义。 以一切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初正释。从不知真实处者。传释也 如经下。第三引经。 如经欲令众生悟佛知见故出现于世 四者为令证不退转地下。释第四入亦三。一标二释。三 现代汉语译本 以声闻（Sravaka，听闻佛法而修行的弟子）辟支佛（Pratyekabuddha，又称独觉佛，不依师教，自己觉悟的修行者）佛法身平等来说，这是解释‘同’的意义。所说的‘同’，是指三乘（声闻乘、缘觉乘、菩萨乘）人法身平等，所以称为‘同’。问：为什么要说明‘同’的意义？答：前面虽然说明‘无上’是佛独有的，其他人所没有的，所以要说明三乘人同一法身。问：为什么要解释说明为‘同’的意义？答：为了显示他们共同具有法身的意义，所以解释说明为‘同’。 如经文下面所说，这是第二部分，引用经文。 如经文所说：‘为了开示众生佛的知见，所以（佛）出现于世间’。法身平等，这是第三部分，解释经文。 法身平等，是指佛性（Buddha-nature）和法身（Dharmakaya）更没有差别。佛性法身更没有差别，也可以称为佛性，也可以称为法身。佛性和法身更没有差别。而且三乘人共同具有佛性，共同具有法身，所以说更没有差别。在第一无上义中，说明佛得到的清净就是无垢真如（Amala-tathata）。现在说明‘同’的意义，就是有垢真如。佛性论认为无垢真如是胜相，有垢真如是同相。因为无垢胜过有垢，所以称为胜相。三者不知义下面，解释第三悟义。就文义来说也分为三部分：一、标示；二、解释；三、引用经文。 三者不知义。问：为什么要解释‘悟’却称为‘不知’？答：是针对二乘人（声闻乘和缘觉乘）的不知，让他们知晓，所以是解释‘悟’。问：上面说不知‘同’，现在开示让他们知‘同’，和现在有什么不同？答：上面直接取‘同’的意义，现在说明唯一佛乘（Ekayana）真实究竟，所以和上面不同。以一切声闻下面，是第二部分，解释不知义。 因为一切声闻、辟支佛等不能知晓那真实之处，所以说不知真实之处，不知究竟唯一佛乘的缘故，这是最初的正式解释。从‘不知真实之处’开始，是进一步的解释。如经文下面，是第三部分，引用经文。 如经文所说：‘为了让众生领悟佛的知见，所以（佛）出现于世间’。四者为了让（菩萨）证得不退转地下面，是解释第四‘入’，也分为三部分：一、标示；二、解释；三、引用经文。