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.”

The Tathāgatas divide [the Dharma] into various teachings, and expound those teachings to all living beings so skillfully and with such gentle voices that living beings are delighted.

It has been stated already that [the Buddha’s teaching methods are] without set patterns, although this statement appears contradictory to [the nature of] li, [which has to do with the One]. It is necessary to explain again the differences between the three vehicles, of which he says here, a variety of. By means of three, One is manifested and this is called skillful preaching. His myriad statements are equally proper; there is no differing taste (rasa); [all] are in accord with it (the One), and there is nothing that goes against it, thus it is called gladdening many hearts. So far [the Buddha] has explicated internal comprehension; now here he talks about external conversion.