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.

The insight of the Tathāgatas is wide and deep. [The Tathāgatas] have all the [states of mind towards] innumerable [living beings,] unhindered [eloquence,] powers, fearlessness, dhyāna-concentrations, emancipations, and samādhis. They entered deep into boundlessness, and attained the Dharma which you have never heard before.

Internally, [the Buddha] has consummated “expedient devices, knowledge and insight”; externally, he speaks with ‘skillful measures applicable to all human situations.'” Explained again is the reason why he has consummated expedient devices; namely, because his illumination is perfect, without obstruction, and has reached the ultimate end. [The statement] that his “dhyāna concentration” and his meritorious virtues “have deeply penetrated the limitless” explains the reason why his “knowledge and insight, and his pāramitās have [all] been acquired to the fullest measure.”

[Their wisdom] cannot be understood by any Śrāvaka or Pratyekabuddha because the [present] Buddhas attended on many hundreds of thousands of billions of [past] Buddhas, and practiced the innumerable teachings of those Buddhas bravely and strenuously to their far-flung fame until they attained the profound Dharma which you have never heard before, [and became Buddhas,] and also because [since they became Buddhas] they have been expounding the Dharma according to the capacities of all living beings in such various ways that the true purpose of their [various] teachings is difficult to understand.

But then the three vehicles are all provisional exigencies (ch’üan). And the Greater Vehicle does not contradict that by which it becomes great. Therefore, [the Buddha] does not mention it, [the Greater Vehicle]. The two vehicles are in diametrical opposition to the sphere of “great.” This refers to [what they] “cannot know.”

[…they attained the profound Dharma which you have never heard before…]
If the reason why this is so is not explained, how can one believe it? [The Buddha] had to make repeated explanations. Accumulating [what he was supposed] to do in such a way, [“in former times the Buddha”] attained to the ultimate [achievement]; that is what is meant by “that had never been before.” [The phrase stating that the Buddha’s wisdom is] incalculable conjoins with the [next] phrase with the word wisdom. This thus explains effect by means of cause.

[…they have been expounding the Dharma according to the capacities of all living beings…]
Words and traces represent external compliance [with li or reality]. By following the traces one might overlook the meaning. Being ignorant of the meaning, one encounters difficulty in understanding [what is real]. This [phrase] joins with the phrase the gateways of their wisdom. Now that the reason has been explained, the subtle meaning will reveal its face (literally, “turn its head”).