English
English version: This is the meaning. The World Honored One (Bhagavan, referring to the Buddha) is fearless and does not rely on material things. He does not seek liberation for himself, while the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are fearful and seek refuge in the Tathagata (如来，another name for Buddha), who cannot rely on material things as a refuge. It is like sentient beings having no refuge and therefore being fearful; this is an analogy to describe the situation. People do not rely on the king, sons do not rely on their fathers, and humans, devas, and beings in the five realms do not rely on the Buddha, ultimately resulting in fear and no joy anywhere. Because there are still residual dharmas of existence that have not been exhausted, it is said that there is still 'birth'. This explains that the Four Wisdoms (法智、类智、他心智、世俗智) of the Two Vehicles are not ultimate; because they are not ultimate, they must enter the One Vehicle (Ekayana, the single Buddha Vehicle). The change of life and death still exists, so how can it be said to be the Wisdom of Non-Birth? Because there is still residual pure conduct to be accomplished, it is said to be impure. Not having attained the Great Parinirvana (大般涅槃，the ultimate state of liberation) of the Tathagata is called residual pure conduct. The Nirvana of the Two Vehicles has not completely eradicated evil karma and cannot be called pure dharma. This explains that the wisdom of the Two Vehicles is not the ultimate wisdom of no remainder. That which is not ultimate must have something to be done, and further practice is needed, so it cannot be called Exhaustive Wisdom. Because they have not crossed to the other shore, there must be something to be cut off. The fundamental ignorance (无明住地) needs to be removed, so it cannot be called the Wisdom of Non-Action. Abhidhamma (阿毗昙，Buddhist philosophical texts) scholars briefly explain two wisdoms: Exhaustive Wisdom and Wisdom of Non-Birth. The Four Wisdoms spoken of in this sutra are actually no different. They combine cause and effect into two, while this sutra separates cause and effect, so it says there are four. 'Not accomplishing all merits' explains the phrase 'there is birth'. 'Limited merits' explains the phrase 'not pure'. 'Inconceivable merits' explains the phrase 'there is something to be done'. 'Residual faults' explains the phrase 'there is something to be cut off'. Speaking of Arhats (阿罗汉，one who has attained enlightenment) and Pratyekabuddhas (辟支佛，a solitary realized being) ultimately entering the First Vehicle (唯一真实的乘), explaining the reasons for their entry into the One Vehicle, there are eight kinds of differences in meaning: First, it explains that birth and death have not been eliminated; second, it explains that afflictions have not been exhausted; third, it explains that the laws of rebirth are different; fourth, it explains that what is known is not complete; fifth, it explains that what is attained is not sufficient; sixth, it explains that what is to be cut off is different; seventh, it explains that the two wisdoms are greatly different; and eighth, it explains that the Three Jewels (佛、法、僧) are different. From 'Speaking of Arhats and Pratyekabuddhas, therefore it is said they do not receive future existence' to 'explaining that birth and death have not been eliminated', although the people of the Two Vehicles do not have segmented birth and death, they still have the change of life and death of the Dharmakaya (法身，the body of the Dharma) that needs to be eliminated. This change of life and death cannot be done by the One Vehicle. Therefore, they should enter the One Vehicle. From 'Not exhausting all afflictions to the greatest strength' to 'speaking of afflictions not being exhausted', although the people of the Two Vehicles have cut off the afflictions of the Four Abodes (见惑、思惑、无明惑、尘沙惑) in the Three Realms (欲界、色界、无色界), they still have the afflictions of fundamental ignorance. --------------------------------------------------------------------------------
Chinese
若欲断者。功由一乘有而须除故知入也。从世尊又如取缘讫即是无明住地说受生法。二乘之人虽无四取。有漏善业犹有无明住地为缘。无漏善业以之为因。生其法行变易生死。除此生死一乘之力故复入也。从世尊阿罗汉辟支佛最后身菩萨讫修有余道说所知不周。二乘之人虽知三界四谛法。总未知三界外四真谛。若知彼谛一乘乃究故复入也。一乘也。从是名得少分涅槃讫一味等味谓解脱味所得未足。二乘之人经教言得无余涅槃所得实。是有余少分得无余者。由行于一乘故知复入一乘中也。从世尊无明住地不断不究竟讫一向记。说明所断不同。二乘之人已断三界四住烦恼成阿罗汉果。菩萨断除无明住地永尽究竟得成佛果。声闻辟支趣必佛地故复入也。从世尊不受后有智有二种讫无边不断。说二智玄殊。二乘之智知分段死尽。如来能知变易死尽。分段死尽非究竟智。一切死尽名究竟智。二人自知修学一乘仰求佛智故复入也。从世尊如来无有限齐时住讫第一义。明三宝各别。二乘所依三宝所体别。复是无常菩萨所依三宝一体。又复是常。二乘之人必依体一常住宝修行一乘求常住体故复入也。观察解脱者。自见勉离四住烦恼。分段死生四智。究竟者我生已尽行立作辨不受后有此四智也。分段死者尽故得此四名也。苏息处者。无分 现代汉语译本 若想断除烦恼，其功用源于一乘（Ekayana，唯一之道），因为必须去除（烦恼）所以说‘入’（进入一乘）。从世尊（Bhagavan，佛陀）所说，例如取缘结束，就是无明住地（avidyā-sthiti，无明的驻留之处）说的是受生之法。二乘（Śrāvakayāna，声闻乘和Pratyekabuddhayāna，缘觉乘）之人虽然没有四取（cattāro upādānā，四种执取），但有漏的善业仍然以无明住地为缘，无漏的善业以此为因，产生其法行和变易生死（parināma-maraṇa，微细的生死）。去除这种生死，需要一乘的力量，所以又说‘入’（进入一乘）。 从世尊、阿罗汉（Arhat，已证无学果的圣者）、辟支佛（Pratyekabuddha，缘觉佛）到最后身菩萨（bodhisattva，将要成佛的菩萨），修有余道（sa-upadhiśeṣa-nirvāṇa，有余涅槃）说明所知不周全。二乘之人虽然知道三界（trayo dhātavaḥ，欲界、色界、无色界）四谛法（catvāri āryasatyāni，四圣谛），但总的来说不知道三界外的四真谛。如果知道那些真谛，一乘才能究竟，所以又说‘入’（进入一乘）。这就是一乘。 从‘是名得少分涅槃’到‘一味等味谓解脱味所得未足’，二乘之人从经教上说得到无余涅槃（anupadhiśeṣa-nirvāṇa，无余涅槃），但实际上所得的是有余少分。能得到无余涅槃，是因为行于一乘，所以知道又‘入’（进入）一乘之中。 从‘世尊无明住地不断不究竟’到‘一向记’，说明所断不同。二乘之人已经断除三界四住烦恼（catasro vāsanāḥ，四种烦恼）成就阿罗汉果。菩萨断除无明住地，永远断尽究竟，才能成就佛果。声闻（Śrāvaka，声闻弟子）、辟支佛必定趋向佛地，所以又说‘入’（进入一乘）。 从‘世尊不受后有智有二种’到‘无边不断’，说明两种智慧的玄妙殊胜。二乘的智慧知道分段生死（bhāga-maraṇa，粗大的生死）的终结，如来（Tathāgata，佛陀的称号）能知道变易生死的终结。分段生死的终结不是究竟的智慧，一切生死的终结才叫做究竟的智慧。二乘之人自己知道修学一乘，仰求佛智，所以又说‘入’（进入一乘）。 从‘世尊如来无有限齐时住’到‘第一义’，说明三宝（triratna，佛、法、僧）各自的差别。二乘所依的三宝，其体性是各别的，而且是无常的。菩萨所依的三宝，其体性是一体的，而且是常住的。二乘之人必定依靠体性一体常住的三宝，修行一乘，寻求常住的体性，所以又说‘入’（进入一乘）。 观察解脱的人，自己看到勉力脱离四住烦恼、分段生死四智。究竟者，‘我生已尽，梵行已立，所作已办，不受后有’，这就是四智。分段生死断尽，所以得到这四种名称。苏息处，没有分段生死。
English
English version If one wishes to sever [afflictions], the merit arises from the Ekayana (One Vehicle), because it is necessary to remove [afflictions], hence it is known as 'entering' [the One Vehicle]. As the Bhagavan (the Blessed One, Buddha) said, for example, when the condition of grasping ceases, it is the avidyā-sthiti (abode of ignorance) that speaks of the law of receiving birth. Although those of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas) do not have the four upādānā (graspings), their meritorious deeds with outflows still have the avidyā-sthiti as a condition, and their meritorious deeds without outflows take it as a cause, producing their Dharma practice and parināma-maraṇa (subtle death of transformation). To remove this birth and death, the power of the Ekayana is needed, so it is again said 'entering' [the One Vehicle]. From the Bhagavan, Arhat (one who has attained the fruit of no more learning), Pratyekabuddha (Solitary Buddha), to the last-bodied bodhisattva (a bodhisattva who will become a Buddha in their next life), cultivating the sa-upadhiśeṣa-nirvāṇa (nirvana with remainder) indicates that what is known is not complete. Although those of the Two Vehicles know the trayo dhātavaḥ (Three Realms) and the catvāri āryasatyāni (Four Noble Truths), they generally do not know the Four True Truths beyond the Three Realms. If they know those Truths, the Ekayana can be ultimate, so it is again said 'entering' [the One Vehicle]. This is the Ekayana. From 'this is called obtaining a small portion of nirvana' to 'one flavor, equal flavor, meaning the flavor of liberation, what is obtained is insufficient,' those of the Two Vehicles say in the scriptures that they have obtained anupadhiśeṣa-nirvāṇa (nirvana without remainder), but in reality, what is obtained is a small portion with remainder. Being able to obtain nirvana without remainder is because they practice the Ekayana, so it is known that they again 'enter' [the One Vehicle]. From 'the Bhagavan's abode of ignorance is not severed, not ultimate' to 'one-sided prediction,' it explains that what is severed is different. Those of the Two Vehicles have already severed the catasro vāsanāḥ (four afflictions) of the Three Realms and attained the fruit of Arhat. Bodhisattvas sever the abode of ignorance, forever severing it completely and ultimately, and then they can attain the fruit of Buddhahood. Śrāvakas (hearers) and Pratyekabuddhas will certainly tend towards the Buddha-ground, so it is again said 'entering' [the One Vehicle]. From 'the Bhagavan's wisdom of not receiving future existence has two kinds' to 'boundless and unceasing,' it explains the profound and extraordinary nature of the two kinds of wisdom. The wisdom of the Two Vehicles knows the end of bhāga-maraṇa (death by segments), the Tathāgata (Thus Come One, an epithet of the Buddha) can know the end of parināma-maraṇa (death of transformation). The end of death by segments is not ultimate wisdom, the end of all deaths is called ultimate wisdom. Those of the Two Vehicles know themselves that they are studying and practicing the Ekayana, looking up to and seeking the wisdom of the Buddha, so it is again said 'entering' [the One Vehicle]. From 'the Bhagavan, the Tathāgata, has no limit to the time of dwelling' to 'the first meaning,' it explains the differences of the triratna (Three Jewels: Buddha, Dharma, Sangha). The Three Jewels that the Two Vehicles rely on have separate natures and are impermanent. The Three Jewels that the Bodhisattva relies on have one nature and are permanent. Those of the Two Vehicles must rely on the Three Jewels of one nature and permanence, practice the Ekayana, and seek the permanent nature, so it is again said 'entering' [the One Vehicle]. Those who observe liberation see themselves striving to escape the four afflictions and the four wisdoms of death by segments. The ultimate ones, 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being,' these are the four wisdoms. Because death by segments is exhausted, these four names are obtained. The place of rest, there is no death by segments. --------------------------------------------------------------------------------