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.

Thereupon the Buddha said to him, “No, no, I will not. If I do, all the gods and men in the world will be frightened and perplexed.”

By the first cease, the Buddha wanted them to cease harboring doubts. Body-son (Śāriputra) said [that the Buddha should] preach and then [they will] cease harboring doubts. Hence, the repeated request. The two words show a vast difference [in what they refer to], and yet they are the same in that they are intended for dispelling men’s doubts.

“You asked me three times with enthusiasm. How can I leave the Dharma unexpounded?

As the Sage sets forth the teaching, his speech must be unfolded gradually; awakening, likewise, is achieved step by step. As the request was made thrice, the doubts of the congregation were both prevalent and lingering; the doubts of the congregation being widely prevalent and lingering, their desire to hear was very intense. The triple request was made not because the Buddha wished it, but because the circumstances of the time [with respect to his listeners] dictated it.

Thereupon Śāriputra, seeing the doubts of the four kinds of devotees, and also because he, himself, did not understand [why the Buddha had said this], said to the Buddha:

“World-Honored One! Why do you extol so enthusiastically [what you call] the highest [Truth, and the power of the Buddhas to employ) expedients?”

Sharing the [collective] sentiment [prevalent in the congregation] at the time, [Śāriputra] has availed himself of the opportunity to raise a question. As the doubts intensify in his mind, his will to resolve them also becomes very strong.

The path (tao) being lofty and li being recondite, who would dare to ask about them? If the Buddha did not preach, the traces would look like the Dharma they (the congregation) envisioned them to be. Therefore, the World-Honored One rose from samādhi and preached of his own accord, though unsolicited, praising the Buddha’s wisdom as “extremely profound” and immeasurable. The gāthās that follow are designed to praise [the Buddha’s wisdom] in a chant.

He expounded to us the teaching of emancipation. We obtained this teaching and reached Nirvāṇa. We do not know why he says all this. (Hurwitz translation: The Buddha has preached the doctrine of unique deliverance, which means that we, too, gaining this Dharma, shall reach nirvana. Yet now we do not know where this doctrine tends.”)

Even though there is distinction between superior and inferior in the merits and virtues of the three vehicles, there ultimately is no difference in that they all reach the abode of the eternal cessation of nirvana. Hence, it is said, “unique deliverance” (ekaiva vimuktir), “unique” (or “one”) meaning “the same.” But they do not “know where the doctrine tends’? that the Buddha praised in such utmost earnest.

The great multitude at that time included Śrāvakas. [They also included] Ājñāta-Kauṇḍinya, and other Arhats, twelve hundred altogether, who had already eliminated āsravas. [They also included] the bhikṣus, bhikṣunīs, upāsakās, and upāsikās, [that is, the four kinds of devotees] who had already aspired for Śrāvakahood or Pratyekabuddhahood. All of them thought:

“Why does the World-Honored One extol so enthusiastically the power of the Buddhas to employ expedients?”

The reason that [the Buddha] until now ceased to speak is to stop their doubts. But more doubts arose in those ignorant [of the Buddha’s true goal]. These voice hearers have heard the Buddha praising highly this path as being so profound, but they are far from realizing where his purport lies.

My words are not false.

li is the sole ultimate. The [Buddha’s] words tally with li. Hence, it is said, “words are without discrepancy.”

The Dharma cannot be shown.
It is inexplicable by words.
No one can understand it
Except the Buddhas
And the Bodhisattvas
Who are strong in the power of faith.

The Buddha earlier preached the three, but now he says that there are no [three], not yet, however, entering the track of the One. This idea is hard to fathom. Those who fathom it are few. Hence, those [whose faith is firm] are widely listed. Those [whose faith] is firm refer to those who are in the eighth stage (bhūmi) or beyond. Only they can fathom that the Buddha is about to preach the One Vehicle. Hence, it is said, “except for.” Those of the two vehicles hold on but cannot fathom it.

Only the Buddhas attained [the highest Truth, that is,] the reality of all things’ in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].

There is no counterfeit (facade) of the two vehicles any more. Only the One Vehicle is real.

These eleven factors [qualified by such] represent myriad goodnesses. As smoke is the external mark (hsiang) of fire, burning is its nature. The external mark is based on the outside whereas nature is in charge of the inside.

[Such substance] is an integrated designation encompassing nature and mark.

When one has an ability not yet harnessed it is called power. That which creates an actual use and makes application possible is referred to as function.

That which enables [something] to come into existence is its “cause” (yin/hetu); that which helps [something] grow exuberantly like the branches and leaves of a tree is its “condition” (yüan/pratyaya)

When what one has willed and expected to happen duly come true, we call it effect. What is yielded from what one has seeded is called retribution.

The start of myriad goodnesses is the “end”; the culmination of the Buddha’s wisdom is the “beginning.” Only the Buddhas comprehend those meanings, and understand the ultimate source. Hence. in general conclusion, it is said, “the ultimate identity.”

No more [cease], Śāriputra, will I say because the Dharma attained by the Buddhas is the highest Truth, rare [to hear] and difficult to understand.

Because it already has been declared that the three vehicles are not real, what should logically follow is an explication of the One Vehicle. Even though [the Buddha] has said that they are unreal, this is still short of what is proper, not yet sufficient to startle their minds from attachment to them. If he says it again, they are certain to be bewildered and puzzled. Hence, he shouts, saying, “cease.” How could one argue that their puzzlement can be dispelled without speaking. Although the One has not yet been pinpointed, the idea has been roughly Suggested. Hence, he says, “we need speak no more.”