The worlds are defiled by the decay of the kalpa, by illusions, by the deterioration of the living beings, by wrong views, and by the shortening of lives.

Beings in the earlier generations were of a natural disposition, clean and void, and their bondages (lei) were minimal and thin. Compared with them, the contemporary generation can be characterized only as “defiled.” Kalpa refers to time. Being in this evil state, beings sometimes encounter armed soldiers and sometimes face the scarcity of grains, diseases, or epidemics.

[Beings] being entangled with various delusions, how can the Tao be stimulated to arise [in them]?

[Deterioration] refers to the evil (or sufferings?) arising from the full-orbed activities of the aggregates (skandhas), five in total.

The five false views are in opposition to the true and are in conflict with li. Hence, they are listed separately.

The false [views] and life get intertwined, keeping (beings) from encountering the Path (Tao). How could this not be defilement?

“Śāriputra! The Buddhas appear in the evil worlds in which there are the five defilements.

The gist of this segment is as follows. The Sage did not intend to set up the doctrine of the three, but because beings mired in defilement were found to have difficulty in acquiring the one single enlightenment, [the Buddha] had no alternative but to come into the world to preach the three vehicles. How could he wish to do so [for his own sake]?

All the present Buddhas of the worlds of the ten quarters also do the same.

[The Buddha] draws out the Buddhas of past, present, and future from the ten directions as witnesses. The Buddhas in the three periods all have preached and will preach the three vehicles first and manifest the One Ultimate later. In other words, although the periods are different and the men are varied, the paths (tao) are identical.

There is no other vehicle, not a second or a third. Śāriputra!

[The word] two means the second vehicle, and three the third vehicle. It is also natural that there is no first. The first does not contradict what the great stands for. Therefore it is not nonexistent. [Yet,] now that there is neither “two” nor “three,” “one” is gone as well.

In the next five segments [the Buddha] expounds the purport. The first segment is about distinguishing the difference between the true and the false. The second properly clarifies the process of becoming one at [the point of] the foundational-cum-ultimate. The third illustrates that the tracks of the Buddhas in the three periods—past, present, and future—are identical. The fourth explains why preaching the three vehicles was not what the Sage [originally] wanted but that he could not help but appear [in the world to preach them]. The fifth is about the men who obtained [the Buddha’s] original purport and those who did not.

Listen to me attentively, and think over my words! Now I will expound [the Dharma] to you.”

When he had said this, five thousand people among the bhikṣus, bhikṣunīs, upāsakās, and upāsikās of this congregation rose from their seats, bowed to the Buddha, and retired because they were so sinful and arrogant that they thought that they had already obtained what they had not yet, and that they had already understood what they had not yet. Because of these faults, they did not stay. The World-Honored One kept silence and did not check them.

The story of the five thousand men withdrawing [from the scene]. This belongs to the first segment, on distinguishing the difference between true and false. The speech proper is about to be revealed. Then true and false will be clear of themselves, which is, figuratively speaking, like when the sun and the moon shine brightly, the difference between black and white becomes distinct and clear. The purpose of showing this trace is to guide the collective sentiment of the time to a hushed readiness [for the doctrine]. By showing it to those like the people with “overweening pride,” who are not prepared to attend the auspicious assembly, [the Buddha wishes] to elate the mood of the time and lead to the point where all drive (literally, “flagellating”) themselves toward faith and enlightenment.

Thereupon the World-Honored One said to Śāriputra:

“Now this congregation has been cleared of twigs and leaves, only sincere people being left. …”

This is the second segment. In the following part the Buddha attempts to explain the path of unification. The bothersome branches are gone; the firm trunk remains. “What he preaches accords with what is appropriate”; he preaches in the way that befits [the varying levels or existential conditions of] the various beings. Even though [the Buddha] speaks of the three, his emotional posture remains committed to manifesting the One. Hence it is said, “their purport is hard to understand”

“Śāriputra! What is the one great purpose for which the Buddhas, the World-Honored Ones, appear in the worlds?”

Earlier a similar [statement] suggested this central theme [of the preaching, namely, the One]. This [passage] represents the [Buddha’s] further [attempt] to preach it. [The Buddha] already has stated that the three vehicles are expedient devices; now he explains that there is the One. The Buddha is for the One Ultimate. He has appeared [in the world] to manifest the One. If li consists in three, the Sage would appear for the sake of three. But there are no three in li, just the mysterious One alone. Hence, it is said, “[the Buddhas] for one great cause alone appear in the world.”

The Buddhas, the World-Honored Ones, appear in the worlds in order to cause all living beings to open [the gate to] the insight of the Buddha, and to cause them to purify themselves.

The idea of subtle speech and profound import becomes manifested here. These four phrases (making up the paragraph] from beginning to end are designed to express the doctrine of the One. Because all sentient beings are originally endowed with the Buddha’s knowledge and insight, although they are not manifested on account of defilement obstacles, when the Buddha opens [the original nature] and removes [defilement obstacles], they will be capable of achieving [what they are endowed with]. One theory [by a commentator] says that, from the first stage to the seventh, defilements (kleśa) are gradually removed, a process which is called opening (k’ai); nothing gets out of the luster of illumination, which is called purity.

It has been stated that [beings] have an original endowment of it. Instigated by the present teaching they can realize it. If realization is achieved through the teaching, this external “demonstration” (shih) is certain to bring about “understanding” (wu). By achieving “understanding” one is bound to “enter” (ju) the path (tao). One theory holds that [a bodhisattva] in the eighth stage attains samādhi by contemplating [the characteristic marks of] the Buddha. Eternity (nitya) and bliss (ānanda) “demonstrate” the Buddha’s wisdom.

One theory has it that a bodhisattva in the ninth stage gets good wisdom (sādhumati), and acquires a deep understanding of the Buddha’s knowledge and insight.

According to one theory, a bodhisattva in the tenth stage, having the traces of defilements and the perfuming impression (vāsanā) discharged and destroyed by means of the diamond (vajra)-samādhi, turns to enter into [the realm of] the Buddha’s wisdom. When we discuss the background and compare the contents [of the preceding passage], such a division and classification can be made. To sum it up, what a novice takes as a single enlightenment consists practically of these four components.