English
English version: Ultimately, it all comes down to one thing. Because they share the same Dharmakaya (the body of truth, the true body of the Buddha), the Bodhisattva's doubts are eliminated, and therefore they can practice truthfully. Those who further realize, the second category, are two kinds of Bodhisattvas. Those who further realize, for those who have not developed Bodhicitta (the mind of enlightenment), cause them to develop Bodhicitta; for those who have already developed Bodhicitta, cause them to enter the Dharma. Since they belong to the same Dharmakaya, they should only develop one Buddha-mind and not other minds, so they cause those who have not developed Bodhicitta to develop Bodhicitta. Since it is unique and without duality, they should only advance and not retreat, so they cause those who have already developed the mind to enter the Dharma. Question: What is the difference between these three Bodhisattvas? Answer: The first is the Bodhisattva in the past Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the latter two are the Bodhisattvas in the present One Vehicle (Ekayāna). Those who further realize cause sentient beings of other paths to generate a mind of awakening. Next, clarifying the enlightened ones, since there is only one Buddha-path, they realize no-self, and the ninety-six other paths return to the Buddha-path, so it is called realization. Those who further enter cause those who have attained the fruit of the Śrāvaka Small Vehicle to enter the Great Bodhi (Mahābodhi, great enlightenment), that is, to enter the Ten Faiths Stage (Daśa-śraddhā-bhūmi), which is Bodhicitta. Causing to abide, explains the meaning of the fourth abiding. In terms of the text, it is divided into two parts, first the indication, and then the sutra. Causing to abide, since it is called the only Buddha Vehicle, there are no other vehicles, so it causes the Two Vehicle people to abide in the Buddha Vehicle and not abide in other vehicles, so it is called abiding. Also, explaining the gateway to the Buddha's intention, the reason for saying One Vehicle is to make all sentient beings abide in the One Buddha Vehicle. As the following verse says: 'The Buddha himself abides in the Great Vehicle, adorned with the power of Samadhi and Wisdom as he has attained, and uses this to liberate sentient beings.' Since the Buddha himself abides in the Great Vehicle, he also causes sentient beings to abide where the Buddha abides, so it is said to cause to abide. It is also like what the Nirvana Sutra says: 'There is also a practice, which is the practice of the Tathagata, the so-called Great Vehicle Great Nirvana.' The Buddha abides in Great Nirvana, teaches the Dharma to sentient beings, and causes sentient beings to abide. As the sutra says, Śāriputra only teaches the Dharma to sentient beings because of the One Buddha Vehicle. According to the Dharma, explains the fifth. In terms of the text, it is divided into three parts, first the indication, second the citation of the sutra, and third the explanation of the sutra. According to the Dharma, what is meant by according to the Dharma is to teach the Dharma according to the Dharma of the Buddhas of the three times, so it is called according to the Dharma. It is also that the Dharma is thus, so it is said to be according to the Dharma. Question: According to the Dharma... --------------------------------------------------------------------------------
Chinese
言以何文证。答。前文云。舍利弗一切十方诸佛法亦如是。论主用此文证 如经已下。第二引经。就文为二。初引过去佛章。 如经舍利弗过去诸佛以无量无数方便种种譬喻因缘念观方便说法是法皆为一佛乘故如是等故 如是等故者从是诸众生从佛闻法竟释迦顺同如此皆为一佛乘一切种智故 言譬喻者。第三释经。凡释四句。一释种种譬喻。二释因缘。三释念观。四释方便。就初文三。一标譬喻。二释譬喻。三结譬。 言譬喻者 如依牛有乳下。第二释譬喻。就文为二。初开譬。次合譬。 如依牛故得有乳酪生酥熟酥乃至醍醐此五味中醍醐为第一 开譬即五味相生 小乘如乳大乘如醍醐者。第二合譬。 小乘如乳大乘如醍醐故此譬喻唯明大乘无上诸声闻等亦同大乘无上义故声闻同者此中示现诸佛如来法身之性同诸凡夫声闻人辟支佛等法身平等无差别故 略合二味。谓小乘如乳大乘同醍醐。此譬喻明大乘无上者。依合味中但取一味为譬。谓此经唯明大乘无上譬同醍醐。诸声闻等亦同大乘者。释上唯明大乘无上也。声闻同者下传释。声闻中亦同大乘义故也 此譬喻示现下。第三结譬。 此譬喻示现 结譬者。正结一味譬意。以一切众生同一平等法身故名一味。问。何处具合五味譬耶。答。 现代汉语译本： 问：用什么经文来证明？答：前面的经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一），一切十方诸佛的法也是这样。’论主用这段经文来证明。 ‘如经’以下，是第二部分引用经文。分为两部分。首先是引用过去佛的章节。 ‘如经：舍利弗，过去诸佛用无量无数的方便、种种譬喻、因缘、念观方便来说法，这些法都是为了一个佛乘的缘故。’‘如是等故’，是指从这些众生从佛那里听闻佛法，乃至释迦牟尼佛（Śākyamuni，佛教创始人）也同样如此，都是为了一个佛乘，一切种智（sarva-jñāna，佛陀所证悟的智慧）的缘故。 ‘言譬喻者’，第三部分解释经文。总共解释四句。一是解释种种譬喻，二是解释因缘，三是解释念观，四是解释方便。先看第一句解释譬喻，分为三点。一是标出譬喻，二是解释譬喻，三是总结譬喻。 ‘言譬喻者’，‘如依牛有乳’以下，是第二部分解释譬喻。分为两部分。一是展开譬喻，二是合拢譬喻。 ‘如依牛故得有乳、酪、生酥、熟酥乃至醍醐（ghṛta-maṇḍa，提炼乳制品的最高阶段），这五味中醍醐为第一。’展开譬喻，即五味相生。 ‘小乘如乳，大乘如醍醐故’，第二部分是合拢譬喻。 ‘小乘如乳，大乘如醍醐，因此这个譬喻只说明大乘是无上的。诸声闻（Śrāvaka，听闻佛陀教诲的弟子）等也同样趋向大乘的无上之义。’声闻相同之处在于，这里显示诸佛如来（Tathāgata，佛陀的称号之一）的法身之性与凡夫、声闻人、辟支佛（Pratyekabuddha，独觉者）等法身平等，没有差别。略微合并两种味道，即小乘如乳，大乘如同醍醐。这个譬喻说明大乘是无上的。依据合并味道，只取一种味道作为譬喻，即这部经只说明大乘是无上的，譬如醍醐。‘诸声闻等也同样趋向大乘’，是解释上面‘只说明大乘是无上的’。‘声闻相同之处’以下是进一步的解释，声闻中也同样有趋向大乘的意义。 ‘此譬喻示现’以下，是第三部分总结譬喻。 ‘此譬喻示现’，总结譬喻，正是总结一种味道的譬喻之意。因为一切众生都具有同一平等的法身，所以称为一味。问：在哪里完全具备五味的譬喻呢？答：
English
English version: Question: What scripture can be used to prove this? Answer: The previous scripture says: 'Śāriputra (one of the ten great disciples of the Buddha), all the Buddhadharmas of the ten directions are also like this.' The commentator uses this passage to prove it. The 'as the scripture' below is the second part, quoting the scripture. It is divided into two parts. The first is quoting the chapter on past Buddhas. 'As the scripture says: Śāriputra, the past Buddhas used immeasurable and countless skillful means, various parables, causes and conditions, mindfulness and contemplation to preach the Dharma. These Dharmas are all for the sake of the One Buddha Vehicle.' 'Therefore, like this,' refers to these sentient beings hearing the Dharma from the Buddha, and even Śākyamuni (the founder of Buddhism) is also the same, all for the sake of the One Buddha Vehicle, the all-knowing wisdom (sarva-jñāna) . 'Speaking of parables,' the third part explains the scripture. There are four sentences in total. The first is to explain various parables, the second is to explain causes and conditions, the third is to explain mindfulness and contemplation, and the fourth is to explain skillful means. First, let's look at the first sentence explaining parables, which is divided into three points. The first is to mark the parable, the second is to explain the parable, and the third is to summarize the parable. 'Speaking of parables,' 'as milk comes from a cow' below is the second part explaining parables. It is divided into two parts. The first is to unfold the parable, and the second is to close the parable. 'As milk, cheese, raw butter, cooked butter, and even ghee (ghṛta-maṇḍa, the highest stage of refined dairy products) are obtained from a cow, ghee is the best of these five flavors.' Unfolding the parable means that the five flavors arise from each other. 'The Small Vehicle is like milk, and the Great Vehicle is like ghee,' the second part is to close the parable. 'The Small Vehicle is like milk, and the Great Vehicle is like ghee, so this parable only explains that the Great Vehicle is supreme. The Śrāvakas (disciples who hear the Buddha's teachings) and others also tend towards the supreme meaning of the Great Vehicle.' The similarity of the Śrāvakas lies in the fact that it shows that the Dharmakāya nature of the Buddhas Tathāgatas (one of the titles of the Buddha) is equal to the Dharmakāya of ordinary people, Śrāvakas, Pratyekabuddhas (solitary Buddhas), etc., without any difference. Slightly combine the two flavors, that is, the Small Vehicle is like milk, and the Great Vehicle is like ghee. This parable explains that the Great Vehicle is supreme. According to the combination of flavors, only one flavor is taken as a parable, that is, this scripture only explains that the Great Vehicle is supreme, like ghee. 'The Śrāvakas and others also tend towards the Great Vehicle' is to explain the above 'only explains that the Great Vehicle is supreme.' 'The similarity of the Śrāvakas' below is a further explanation, and there is also the meaning of tending towards the Great Vehicle in the Śrāvakas. 'This parable shows' below is the third part summarizing the parable. 'This parable shows,' summarizing the parable is precisely summarizing the meaning of the parable of one flavor. Because all sentient beings have the same equal Dharmakāya, it is called one flavor. Question: Where is the parable of the five flavors fully present? Answer: --------------------------------------------------------------------------------
Chinese
涅槃经云。如从牛有乳从乳出酪从酪出生苏生苏出熟苏熟苏出醍醐。如是从佛出十二部经。从十二部经出修多罗。从修多罗出方等经。从方等经出波若波罗蜜。从波若波罗蜜出大般涅槃。大般涅槃经以醍醐喻涅槃。今此经以醍醐喻法身平等。故知法华涅槃明义无二 因缘之义如向说者。上来释譬喻。今释第二。 因缘之义如向所说 因缘如向所说者。指前六门中第二说门中解也 言念观者下。释第三。初牒。次释。 言念观者 释中前明小乘人无我观。 于小乘谛中人无我等 次释大乘二无我观。 于大乘谛中真如法界实际法性及人无我法无我等种种观故 文处易知 言方便者。释第四。前牒。次释。 言方便者 释中前明小乘方便。次释大方便。 于小乘中观阴界入厌苦离苦得解脱故 观阴界入厌苦者。谓见道前七方便也。离苦得解脱故者。由具起诸方便故得解脱 于大乘中诸波罗蜜者。释大乘方便。 于大乘中诸波罗蜜以四摄法摄取自身他身利益对治法故 大乘中以六度等为入道方便。以四摄法摄取自身他身利益对治法故者。简异小乘也。小乘释起方便但为自身令得解脱。大乘以四摄法俱摄自他悉令住理。对治法者。即是方便亦是住理 遮者释六门中第六。就文为三 现代汉语译本： 《涅槃经》中说：‘譬如从牛身上有乳，从乳中提炼出酪，从酪中产生生酥，从生酥中产生熟酥，从熟酥中产生醍醐。’ 同样，从佛陀口中流出十二部经（佛教经典的各种分类），从十二部经中产生修多罗（经），从修多罗中产生方等经（广大的经典），从方等经中产生般若波罗蜜（智慧到彼岸），从般若波罗蜜中产生大般涅槃（伟大的寂灭）。《大般涅槃经》用醍醐比喻涅槃。现在这部经用醍醐比喻法身平等（佛的真身是平等无别的）。所以可知《法华经》和《涅槃经》所阐明的意义没有差别。因缘的意义就像前面所说的那样。上面是解释譬喻，现在解释第二点。 ‘因缘的意义就像前面所说的那样’，‘因缘如向所说’指的是前面六门中的第二说门中的解释。‘言念观者下’，解释第三点。先是提纲，然后是解释。 ‘言念观者’，在解释中，先说明小乘人（声闻乘）的无我观。 ‘于小乘谛中人无我等’，接下来解释大乘（菩萨乘）的二无我观。 ‘于大乘谛中真如（不生不灭的本性），法界（诸法的本体），实际（真实的体性），法性（诸法的性质）及人无我（没有永恒不变的个体）法无我（没有永恒不变的诸法）等种种观故’，文句的意思容易理解。‘言方便者’，解释第四点。先是提纲，然后是解释。 ‘言方便者’，解释中先说明小乘的方便。 ‘于小乘中观阴界入厌苦离苦得解脱故’，‘观阴界入厌苦者’，指的是见道前的七方便（七种修行方法）。‘离苦得解脱故者’，因为具备并运用各种方便而得到解脱。 ‘于大乘中诸波罗蜜者’，解释大乘的方便。 ‘于大乘中诸波罗蜜（到达彼岸的方法）以四摄法（布施、爱语、利行、同事）摄取自身他身利益对治法故’，大乘中以六度（布施、持戒、忍辱、精进、禅定、智慧）等作为入道的方便。‘以四摄法摄取自身他身利益对治法故者’，是为了区别于小乘。小乘发起方便只是为了自身得到解脱，大乘用四摄法同时摄取自己和他人，使他们都能安住于真理。‘对治法者’，就是方便，也是安住于真理。‘遮者’，解释六门中的第六点，就文句来说分为三部分。