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.”

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.”