English
English version: The *Nirvana Sutra* says: 'It is like from a cow there is milk, from milk comes curds, from curds comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee (clarified butter).' Similarly, from the Buddha come the twelve divisions of scriptures (various classifications of Buddhist scriptures), from the twelve divisions of scriptures come the *Sutras* (discourses), from the *Sutras* come the *Vaipulya Sutras* (extensive scriptures), from the *Vaipulya Sutras* comes the *Prajnaparamita* (perfection of wisdom), and from the *Prajnaparamita* comes the *Mahaparinirvana* (great complete nirvana). The *Mahaparinirvana Sutra* uses ghee as a metaphor for *Nirvana*. Now this scripture uses ghee as a metaphor for the equality of the *Dharmakaya* (the body of the Dharma). Therefore, it can be known that the meanings clarified by the *Lotus Sutra* and the *Nirvana Sutra* are not different. The meaning of *hetu-pratyaya* (cause and condition) is as previously stated. The above is an explanation of the metaphor; now we explain the second point. 'The meaning of *hetu-pratyaya* is as previously stated.' 'The *hetu-pratyaya* as previously stated' refers to the explanation in the second of the six gates, the gate of explanation. 'The words *nian guan zhe* below' explain the third point. First, the outline; then, the explanation. 'The words *nian guan zhe*', in the explanation, first clarify the *anatma* (no-self) view of the *Hinayana* (Small Vehicle) practitioners. 'In the *Hinayana* truth, *anatma* of persons, etc.', next explain the two *anatma* views of the *Mahayana* (Great Vehicle). 'In the *Mahayana* truth, *tathata* (suchness), *dharmadhatu* (dharma realm), *bhutakoti* (the limit of reality), *dharmata* (dharma-nature), and *anatma* of persons, *anatma* of dharmas, etc., because of various views', the meaning of the sentences is easy to understand. 'The words *fang bian zhe*', explain the fourth point. First, the outline; then, the explanation. 'The words *fang bian zhe*', in the explanation, first clarify the *upaya* (skillful means) of the *Hinayana*. 'In the *Hinayana*, observing the *skandhas* (aggregates), *ayatanas* (sense bases), and *dhatus* (elements),厭苦(disgust with suffering) and離苦(separation from suffering) to attain liberation', 'observing the *skandhas*, *ayatanas*, and *dhatus*, 厭苦(disgust with suffering)' refers to the seven *upayas* (seven methods of practice) before the path of seeing. '離苦得解脫故者(separation from suffering to attain liberation)', because one possesses and utilizes various *upayas* to attain liberation. 'In the *Mahayana*, the various *paramitas*', explain the *upayas* of the *Mahayana*. 'In the *Mahayana*, the various *paramitas* (perfections) use the four *sangrahavastus* (means of unifying, i.e., giving, kind speech, beneficial action, and identification) to gather the benefits and antidotes for oneself and others', in the *Mahayana*, the six *paramitas* (giving, morality, patience, effort, meditation, and wisdom) are used as *upayas* for entering the path. 'Using the four *sangrahavastus* to gather the benefits and antidotes for oneself and others' is to differentiate it from the *Hinayana*. The *Hinayana* initiates *upayas* only for oneself to attain liberation; the *Mahayana* uses the four *sangrahavastus* to gather both oneself and others, enabling them all to abide in the truth. 'Antidotes' are *upayas* and also abiding in the truth. '遮者(The one who obstructs)', explains the sixth of the six gates, and in terms of the sentences, it is divided into three parts. -------------------------------------------------------------------------------- 。一标。二引经。三释经。
Chinese
遮者 所言遮者。唯一佛乘一乘之外更无余乘。故名为遮 如经下。第二引经。 如经舍利弗十方世界中尚无二乘何况有三如是等故 无二乘者。第三释经。问。云无二无三今云何但释无二乘。答。经以缘觉为二。声闻为三。此之二三并是二乘。故今释二乘。即解无二无三也。依此论文乘正是果。以小乘涅槃果大乘涅槃果为大小二乘。文有四句者。一明无小乘涅槃。 无二乘者谓无二乘所得涅槃 唯佛如来下。第二明有大乘涅槃。 唯佛如来证大菩提究竟满足一切智慧名大涅槃 非诸声闻等下。第三重明无小乘涅槃。 非诸声闻辟支佛等有涅槃法唯一佛乘故 唯一佛乘故者。举唯有一释无二乘涅槃 一佛乘者已下。第四释唯大乘有涅槃。 一佛乘者依四种义说应知 依四种义说应知者。即上开示悟入四义也 如来此六种授记者。前章有三。一标六门。二释六门。三结六门。二章已竟。今第三结也。 如来依此六种授记 是故前说何等法下。与授记中有二。一正明六门辨与受记。第二引前五法以证六门。初章已竟。今第二引证证六门。所以引证者凡有二义。一为释疑故来。疑者何以得知此正说章有六门耶。是故释云。佛上明五法即摄六门。是故 现代汉语译本 一、标宗。二、引经。三、释经。 ‘遮’的含义是，所说的‘遮’，唯一佛乘，在一乘之外，再没有其他的乘，所以称为‘遮’。如下面的经文。第二，引经。 如经文《舍利弗》所说，‘十方世界中尚且没有二乘，何况有三乘’等等。‘无二乘’，第三，解释经文。问：既然说没有二乘、没有三乘，现在为什么只解释没有二乘？答：经文中以缘觉为二乘，声闻为三乘。这里的二乘、三乘，都属于二乘的范畴。所以现在解释二乘，就等于是解释了没有二乘、没有三乘。依据这段论文，乘实际上是果位。以小乘涅槃果和大乘涅槃果作为大小二乘。文中有四句话：第一句，说明没有小乘涅槃。 ‘无二乘’，是指没有二乘所证得的涅槃。‘唯佛如来’以下，第二句，说明有大乘涅槃。 ‘唯有佛如来证得大菩提，究竟圆满一切智慧，名为大涅槃。’‘非诸声闻等’以下，第三句，再次说明没有小乘涅槃。 ‘不是所有的声闻、辟支佛等有涅槃之法，唯一佛乘的缘故。’‘唯一佛乘故’，是说举出唯一，来解释没有二乘涅槃。‘一佛乘者已下’，第四句，解释只有大乘才有涅槃。 ‘一佛乘，依据四种意义来说明，应当知晓。’‘依四种义说应知者’，就是指上面的开示悟入四种意义。‘如来此六种授记者’，前一章有三部分：一、标明六门。二、解释六门。三、总结六门。第二章已经结束。现在是第三章的总结。 如来依据这六种授记。‘是故前说何等法下’，与授记中包含两部分：第一，正式说明六门，辨别与授记。第二，引用前面的五法来证明六门。第一章已经结束。现在是第二章，引用证据来证明六门。之所以引用证据，凡是有两种意义：一是为了解释疑惑而来。疑惑是什么呢？凭什么得知这正式说的章节有六门呢？所以解释说，佛在上面说明的五法，就包含了六门。所以。
English
English version I. Establishing the Principle. II. Quoting Scriptures. III. Explaining Scriptures. ‘Cessation’ means that what is called ‘cessation’ refers to the sole Buddha Vehicle (Ekayana), there being no other vehicle besides this one. Therefore, it is called ‘cessation.’ As in the scripture below. Second, quoting the scripture. As stated in the *Śāriputra* Sutra, ‘In the ten directions, there are not even two vehicles, let alone three.’ ‘No two vehicles,’ third, explaining the scripture. Question: Since it is said there are no two vehicles and no three vehicles, why only explain the absence of two vehicles? Answer: The scripture considers *Pratyekabuddhas* (those enlightened for themselves) as the second vehicle and *Śrāvakas* (listeners) as the third. These two and three vehicles all fall under the category of two vehicles. Therefore, explaining two vehicles now is equivalent to explaining the absence of two and three vehicles. According to this treatise, the vehicle is actually the fruit. The *Nirvana* fruit of the Small Vehicle and the *Nirvana* fruit of the Great Vehicle are considered the two vehicles, small and great. There are four sentences in the text: The first sentence explains the absence of *Nirvana* in the Small Vehicle. ‘No two vehicles’ means there is no *Nirvana* attained by the two vehicles. ‘Only the Buddha Tathagata’ below, the second sentence explains the presence of *Nirvana* in the Great Vehicle. ‘Only the Buddha *Tathagata* attains Great *Bodhi*, ultimately fulfilling all wisdom, which is called Great *Nirvana*.’ ‘Not all *Śrāvakas* etc.’ below, the third sentence reiterates the absence of *Nirvana* in the Small Vehicle. ‘Not all *Śrāvakas*, *Pratyekabuddhas*, etc., have the Dharma of *Nirvana*, because there is only one Buddha Vehicle.’ ‘Because there is only one Buddha Vehicle’ means citing the uniqueness to explain the absence of two-vehicle *Nirvana*. ‘One Buddha Vehicle’ below, the fourth sentence explains that only the Great Vehicle has *Nirvana*. ‘One Buddha Vehicle should be understood according to four meanings.’ ‘Should be understood according to four meanings’ refers to the four meanings of opening, showing, awakening, and entering mentioned above. ‘The *Tathagata* gives predictions based on these six types’ In the previous chapter, there are three parts: I. Establishing the six gates. II. Explaining the six gates. III. Concluding the six gates. The second chapter is already finished. Now is the conclusion of the third chapter. The *Tathagata* gives predictions based on these six types. ‘Therefore, what Dharma was previously spoken’ below, there are two parts in giving predictions: First, formally explaining the six gates, distinguishing them from giving predictions. Second, citing the previous five Dharmas to prove the six gates. The first chapter is already finished. Now is the second chapter, citing evidence to prove the six gates. The reason for citing evidence is twofold: One is to resolve doubts. What is the doubt? How do we know that this formally stated chapter has six gates? Therefore, it is explained that the five Dharmas explained by the Buddha above include the six gates. Therefore. --------------------------------------------------------------------------------
Chinese
当知有六门也。二者明五法叙佛为众生说法。今此六门亦是为物说法。故辨六门。次引五法。就文为二。前引五法。次以五法摄六门。 是故前说何等法云何法何似法何相法何体法如是示现 初如文 何等法者。第二以五摄六。还以第一何等法摄第一未曾闻法。 何等法者谓未曾闻法 云何法者。摄第二说门。 云何法者谓种种言辞譬喻说故 何似法者。摄第三依何等义。 何似法者唯为一大事故 何相法。摄第四令住第五依法。 何相法者为随众生器说诸佛法故 随众生器。即是第四令住。说诸佛法。即第五依法何体法者。摄第六遮。就文为二。一者明平等法身为一乘体。 何体法者唯一乘体故一乘体者谓诸佛如来平等法身 彼诸声闻下。明二乘非一乘体。 彼诸声闻辟支佛乘非彼平等法身之体以因果行观不同故 以因果行观不同故者。释二乘非一乘体义。约二乘因果观行故非平等法身。七方便为因。真圣位为果。行者二乘所行四谛等法。观者人无我观。以此四义并不同大乘。是故二乘非平等法身之体。问。云何以平等法身为一乘体。答。乘有三种。一性乘。二随乘。三乘得。性乘即是真如法身。要由有真如法身。然后修于万行称曰乘随。证得佛果名为乘得。以性乘是 现代汉语译本：应当知道有六种法门。二是阐明五法，叙述佛陀为众生说法。现在这六种法门也是为了众生说法，所以辨别这六种法门。接下来引用五法。就文义来说分为两部分。前面是引用五法，后面是用五法来统摄六门。 ‘是故前说何等法云何法何似法何相法何体法如是示现’。首先如文所示。‘何等法’，第二用五法统摄六门，还是用第一‘何等法’来统摄第一‘未曾闻法’。 ‘何等法者谓未曾闻法’。‘云何法者’，统摄第二‘说门’。 ‘云何法者谓种种言辞譬喻说故’。‘何似法者’，统摄第三‘依何等义’。 ‘何似法者唯为一大事故’。‘何相法’，统摄第四‘令住’和第五‘依法’。 ‘何相法者为随众生器说诸佛法故’。‘随众生器’，就是第四‘令住’。‘说诸佛法’，就是第五‘依法’。‘何体法者’，统摄第六‘遮’。就文义来说分为两部分。一是阐明平等法身作为一乘的本体。 ‘何体法者唯一乘体故一乘体者谓诸佛如来平等法身’。‘彼诸声闻下’，阐明二乘不是一乘的本体。 ‘彼诸声闻辟支佛乘非彼平等法身之体以因果行观不同故’。‘以因果行观不同故者’，解释二乘不是一乘本体的含义。因为二乘的因、果、观、行与大乘不同，所以不是平等法身。七方便为因，真圣位为果。行，指的是二乘所修行的四谛等法。观，指的是人无我观。因为这四个方面都与大乘不同，所以二乘不是平等法身的本体。问：如何以平等法身作为一乘的本体？答：乘有三种，一是性乘，二是随乘，三是乘得。性乘就是真如法身。必须要有真如法身，然后才能修习万行，这称为随乘。证得佛果，称为乘得。因为性乘是根本。