English
English version: The profound matters are all declared and manifested in this Sutra. Other Sutras only teach the meaning and principles, but do not fully explain the minds of all Buddhas. Therefore, this Sutra is the most supreme. Moreover, as stated in the lower section of the 'Treatise', this Sutra has seventeen names, displaying seventeen kinds of profound merits. That is why it is the most supreme. Question: What are the differences between Mahayana (大乘, Great Vehicle) and Ekayana (一乘, One Vehicle)? Answer: There are similarities and differences. The similarity lies in that 'One' encompasses all, so Ekayana can be called Great. 'Great' has no second, so Mahayana can also be called One. Therefore, the following text says: 'For the Shravakas (声闻, Hearers), the Mahayana Sutra is preached, named the Wonderful Dharma Lotus.' It is also like the acceptance of the Correct Dharma in the 'Shrimala Sutra', named Mahayana (摩诃衍, Great Vehicle). From this, it can be known that One and Great are not two. The difference lies in that the 'Samgraha Sutra' has already distinguished between Hinayana (小乘, Lesser Vehicle), Mahayana, and Ekayana. The 'Diamond Sutra' says: 'For those of the Mahayana, it is preached; for those of the Supreme Vehicle, it is preached.' From this, it can be known that Mahayana and Ekayana are different. The difference lies in that Mahayana has not abolished the Two Vehicles, while Ekayana has already abolished the Two Vehicles. Mahayana secretly abolishes the Two Vehicles, while Ekayana openly abolishes the Two Vehicles. Mahayana is only the cause, while Ekayana is the result. As the 'Mahaprajnaparamita Shastra' says: 'This vehicle emerges from the Three Realms and dwells in Sarvajna (萨婆若, All-Knowing Wisdom).' Reaching the Buddha Vehicle, it is instead called All-Knowing Wisdom, and is no longer called a vehicle. From this, it can be known that Mahayana is only the cause. The 'Lotus Sutra' clarifies that the Three Carts and One City are all the positions of the result, from which it can be known that Ekayana is only the result. Moreover, Mahayana pervades both cause and effect, as the 'Twelve Gates Treatise' says: 'What the Buddhas ride is called Great. What the Great Bodhisattvas ride is called Great.' Ekayana is only the result, as the 'Lotus Sutra' says. Furthermore, the 'Lotus Sutra Treatise' says: 'Ekayana means the ultimate fruit of Anuttara-Samyak-Sambodhi (无上菩提, unsurpassed complete enlightenment).' This is one judgment. There are other meanings. The 'Nirvana Sutra' says: 'Buddha-nature means Ekayana, Prajna (般若, wisdom), Shurangama (首楞严, heroic progress), and Lion's Roar.' If according to this text, then Ekayana is also the cause, and is no different from Mahayana. Question: Why does Ekayana belong more to the fruit position? Answer: In the past, it was thought that the Three Fruits were ultimate, but in this Sutra, it is thought that the Two Fruits are not ultimate, and only the Buddha Fruit is ultimate. Therefore, it is said that Ekayana belongs more to the Buddha Fruit. Vulture Peak (鹫山) surpasses all mountains because there are five mountains in Magadha (摩伽陀国), and among these five mountains, Vulture Peak is the most supreme. Question: As the 'Ten Bhumi Sutra' and other Sutras clarify the Ten Treasure Mountains, why only select Vulture Peak as surpassing all mountains? Answer: Vulture Peak is the place where the Buddhas of the Three Times often reside, while other mountains are not like this, so it is emphasized. --------------------------------------------------------------------------------
Chinese
言胜。问。云何是自在义耶。答。既明佛乘。佛即自在。又余经当教明义。此经结束融会一化始终出生收入。故言自在。问。章门中明一胜义二自在义。今辨城山并是胜义。云何是自在耶。答。即此二胜故是自在。又王城取自在。山取其胜也。 显此法门最胜义故 如经如是我闻一时佛住王舍城耆阇崛山中故 众成就下。七分中第二众成就分文为二。初标次释。 众成就者有四种义成就应知 释中初列四种章门。次释四种章门。 何等为四一者数成就二者行成就三者摄功德成就四者威仪如法成就 初四章总释。大小乘有此四事也 一数成就下。第二别释四章门。即成四别也。 一数成就者谓大众无数故 数成就总明大小二众之数。如声闻一万二千菩萨八万之流也。所言无数者。示存略故总云不可说耳 二行成就下释第二章也。就文又二。初总释大小二众。凡有四行。次别释行体。 二行成就者有四种。一者诸声闻修小乘行。二者谓诸菩萨以修大乘行。三者谓诸菩萨神通自在力随时示现能修行众行如颰陀婆罗菩萨等十六贤士具足菩萨不可思议事而常示现种种形相。谓优婆塞优婆夷比丘比丘尼等故。四者出家声闻人威仪一定不同菩萨故 四行凡有二。一对大小。二定不定。大小者声闻定修 言胜。问：什么是自在的含义？答：既然阐明了佛乘，佛就是自在。其他经典也会教导阐明这个含义。此经结束时融合贯通了一切的始终，出生和收入，所以说是自在。问：章门中阐明了一个殊胜的含义和两个自在的含义，现在辨别城和山都是殊胜的含义，那么什么是自在呢？答：就是这两个殊胜，所以是自在。而且王城取其自在，山取其殊胜。 显示此法门最殊胜的含义，如经中所说：‘如是我闻，一时佛住王舍城（Rājagṛha，印度古城名）耆阇崛山（Gṛdhrakūṭa，灵鹫山）中’。众成就以下，七分中第二众成就分文分为两部分，首先是标示，其次是解释。 众成就的含义有四种成就，应当知晓。解释中，首先列出四种章门，其次解释四种章门。 哪四种呢？一是数成就，二是行成就，三是摄功德成就，四是威仪如法成就。这四个章节总括地解释了大小乘都有这四件事。一数成就以下，第二部分分别解释四个章门，即成就了四个不同的方面。 一数成就，是指大众无数。数成就总括地说明了大小乘二众的数量，如声闻一万二千，菩萨八万之类。所说的无数，是表示存略，所以总说不可说。二行成就以下，解释第二个章节。就文义来说又分为两部分，首先总括地解释大小乘二众，凡有四种修行，其次分别解释修行的本体。 二行成就，有四种。一是诸声闻修小乘行。二是诸菩萨修大乘行。三是诸菩萨神通自在力，随时示现，能修行众行，如颰陀婆罗菩萨（Bhadrapāla，贤护菩萨）等十六贤士，具足菩萨不可思议的事，而常示现种种形相，如优婆塞（upāsaka，近事男）、优婆夷（upāsikā，近事女）、比丘（bhikṣu，出家男众）、比丘尼（bhikṣuṇī，出家女众）等。四是出家声闻人威仪一定，不同于菩萨。四种修行凡有两种，一对大小乘，二定与不定。大小乘是指声闻定修
English
Speech is supreme. Question: What is the meaning of 'self-mastery' (自在, Zìzài)? Answer: Since the Buddha-vehicle (佛乘, Fóchéng) is clearly explained, the Buddha is self-mastered. Other sutras will also teach and clarify this meaning. This sutra concludes by integrating the beginning and the end, the arising and the entering, so it is said to be self-mastered. Question: The chapter headings explain one supreme meaning and two meanings of self-mastery. Now, distinguishing the city and the mountain, both are supreme meanings. So what is self-mastery? Answer: It is precisely these two supreme aspects that constitute self-mastery. Moreover, the royal city takes its self-mastery, and the mountain takes its supremacy. To reveal the most supreme meaning of this Dharma-gate (法門, Fǎmén), as the sutra says: 'Thus have I heard. At one time, the Buddha was dwelling in Rājagṛha (王舍城, Wángshěchéng) on Mount Gṛdhrakūṭa (耆阇崛山, Qíshéjuéshān).' Below, in the section on 'Assembly Accomplishment' (眾成就, Zhòngchéngjiù), the second of the seven divisions is divided into two parts: first, the indication; second, the explanation. 'Assembly Accomplishment' has four kinds of accomplishment that should be known. In the explanation, first list the four chapter headings, then explain the four chapter headings. What are the four? First, 'Number Accomplishment' (數成就, Shùchéngjiù); second, 'Practice Accomplishment' (行成就, Xíngchéngjiù); third, 'Gathering Merit Accomplishment' (攝功德成就, Shègōngdéchéngjiù); fourth, 'Dignified Conduct in Accordance with the Dharma Accomplishment' (威儀如法成就, Wēiyírúfǎchéngjiù). These four chapters provide a general explanation that both the Great Vehicle (大乘, Dàchéng) and the Small Vehicle (小乘, Xiǎochéng) have these four aspects. Below, in 'One Number Accomplishment,' the second part separately explains the four chapter headings, thus accomplishing four distinct aspects. 'One Number Accomplishment' refers to the countless multitude. 'Number Accomplishment' generally explains the number of the two assemblies of the Great and Small Vehicles, such as the twelve thousand Śrāvakas (聲聞, Shēngwén) and the eighty thousand Bodhisattvas (菩薩, Púsà). The term 'countless' indicates that it is abbreviated, so it is generally said to be inexpressible. Below, in 'Two Practice Accomplishment,' the second chapter is explained. In terms of the text, it is again divided into two parts: first, a general explanation of the two assemblies of the Great and Small Vehicles, which have four practices; second, a separate explanation of the essence of the practices. 'Two Practice Accomplishment' has four kinds. First, the Śrāvakas cultivate the practice of the Small Vehicle. Second, the Bodhisattvas cultivate the practice of the Great Vehicle. Third, the Bodhisattvas, with their supernatural powers and self-mastery, manifest themselves at any time and are able to cultivate various practices, such as Bhadrapāla (颰陀婆羅, Bótuópóluó) and the sixteen worthy ones, who possess the inconceivable deeds of Bodhisattvas and constantly manifest various forms, such as upāsakas (優婆塞, Yōupósāi), upāsikās (優婆夷, Yōupóyí), bhikṣus (比丘, Bǐqiū), and bhikṣuṇīs (比丘尼, Bǐqiūnī). Fourth, the dignified conduct of the ordained Śrāvakas is fixed and different from that of the Bodhisattvas. These four practices have two aspects: one is the Great and Small Vehicles, and the other is fixed and unfixed. The Great and Small Vehicles refer to the Śrāvakas who are fixed in their cultivation --------------------------------------------------------------------------------
Chinese
小行。菩萨定修大行。次明定不定者。菩萨虽大行方能示无定无方之行。如十六贤士能示为小乘四众。即大包小故。大示小行也。次比丘出家声闻定行者。毕定住出家威仪也。问。论何故举十六大士。答。十六是在家菩萨。以对小乘出家明道俗明定不定也 皆是阿罗汉下。此第二别释小乘大乘二种行事。又二。初总列大小二功德数次别释二也。 皆是阿罗汉等者有十六句示现声闻功德成就故皆于阿耨多罗三藐三菩提不退转等者有十三句示现菩萨功德成就故 小乘十六句功德者。论经广故有十六也。菩萨十三句者。罗什经与天亲论经同也 阿罗汉功德成就者。释上章门也。今前释罗汉章门。又开为二。初列三章门。次释三章门。 阿罗汉功德成就者彼十六句示现三种门摄义应知何等三种门一者上上起门二者总别相门三者摄取事门 即用此三门以释上十六句经文也 上上起门者第二释也。 上上起门者。谓诸漏已尽故名为阿罗汉。以心得自在故名为诸漏已尽。诸漏已尽故名为罗汉。以心无复烦恼故名心得自在。以善得心解脱善得慧解脱故名心得自在。以远离能见所见故名无复烦恼。以善得心解脱善得慧解脱故名心善调伏。人中大龙者行诸恶道如平坦路无所拘碍。应行者已行。应到处已到故。应作者已作 现代汉语译本： 小行：菩萨通过禅定来修习广大的行为。接下来阐明‘定’与‘不定’：菩萨正因为有广大的行为，才能示现没有固定模式和方向的行为。例如，十六贤士（在家菩萨）能够示现为小乘的比丘等四众弟子，这是因为‘大’包含着‘小’，所以说‘大’示现为‘小’的行为。接下来，比丘出家是声闻乘的‘定’行，因为他们必定安住于出家的威仪之中。问：论中为何要举出十六大士（在家菩萨）？答：因为十六大士是在家的菩萨，用以对照小乘的出家，从而阐明在家与出家、‘定’与‘不定’的差别。 ‘皆是阿罗汉’以下：这是第二部分，分别解释小乘和大乘的两种行事。这部分又分为两部分：首先总括大小乘的两种功德数量，然后分别解释这两种功德。 ‘皆是阿罗汉等者’：有十六句经文，示现声闻的功德成就。‘故皆于阿耨多罗三藐三菩提不退转等者’：有十三句经文，示现菩萨的功德成就。小乘有十六句功德，是因为经文内容广泛。菩萨有十三句功德，是因为鸠摩罗什（Kumārajīva）翻译的经文与天亲（Vasubandhu）的论典经文相同。‘阿罗汉功德成就者’：这是解释上一章的章门。现在先解释阿罗汉的章门，又将其分为两部分：首先列出三种章门，然后解释这三种章门。 ‘阿罗汉功德成就者，彼十六句示现三种门摄义应知。何等三种门？一者上上起门，二者总别相门，三者摄取事门’：就是用这三种门来解释上面十六句经文。‘上上起门者’：这是第二种解释。 ‘上上起门者’：是指因为诸漏（烦恼）已经断尽，所以称为阿罗汉（Arhat）。因为心得到自在，所以说诸漏已经断尽。诸漏已经断尽，所以称为罗汉。因为心中不再有烦恼，所以说心得到自在。因为善于获得心解脱和慧解脱，所以说心得到自在。因为远离了能见和所见，所以说没有了烦恼。因为善于获得心解脱和慧解脱，所以说心能够得到调伏。‘人中大龙者’：在各种恶道中行走如同走在平坦的道路上一样，没有任何阻碍。应该做的已经做了，应该到达的地方已经到达了，应该完成的事情已经完成了。