T46n1931_天臺四教儀

大正藏第 46 冊 No. 1931 天臺四教儀

No. 1931

四教頌

七賢七位藏初機。通教位中一二齊。別信並圓五品位。見思初伏在凡居。果位須陀預聖流。與通三四地齊儔。並連別住圓初信。八十八使正方休。圓別信住二之七。藏通極果皆同級。同除四住證偏真。內外塵沙分斷伏。八之十信二惑空。假成俗備理方通。齊前別住后三位。並連行向位相同。別地全齊圓住平。無明分斷證真因。等妙二覺初二行。進聞三位不知名。

四教儀緣起

宋修僧史僧統贊寧通惠錄云。唐末吳越錢忠懿王治國之暇。究心內典。因閱永嘉集有同除四住此處為齊。若伏無明三藏則劣之句。不曉問于雪居韶國師。乃雲天臺國清寺有寂法師善弘教法。必解此語。王召法師至詰焉。法師曰。此天臺智者大師妙玄中文。時遭安史兵殘。近則會昌焚燬中國教藏殘闕殆盡。今惟海東高麗闡教方盛。全書在彼。王聞之慨然。即為遣國書贄弊使高麗求取一家章疏。高麗國君乃敕僧曰諦觀者報聘以天臺教部還歸於我觀既至就稟學寂公于螺溪。終焉大教至是重昌矣。觀能探索大本錄出四教儀之文成二卷。其上卷明一家判教立義。下卷明南北諸師宗途異計。后至孤山圓法師校勘刊板但行今上卷之文者蓋由

【現代漢語翻譯】現代漢語譯本《四教頌》七賢和七位菩薩是藏教的初學階段。通教的果位中，一地和二地菩薩的果位相同。別教的十信位和圓教的五品位，都是見惑和思惑初步降伏，還屬於凡夫的境界。藏教的果位是須陀洹（Srotapanna，入流果），預入聖人的行列，與通教的三地和四地菩薩的果位相當。別教的十住位和圓教的初信位相當，八十八使（八十八使，三界見惑）在這個階段才真正停止。圓教和別教的二信位到七信位，藏教和通教的最高果位都相同，都是斷除四住煩惱（四住煩惱，見一切住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱），證得偏真涅槃。只是在斷除和降伏內外塵沙惑（內外塵沙惑，外塵沙惑指菩薩化導眾生時，對於種種利生方法認識不清的迷惘；內塵沙惑指菩薩在修行過程中，對於種種佛法名相認識不清的迷惘）上有所區別。圓教的八信位到十信位，斷除二惑（二惑，見思惑），假觀成就，俗諦完備，才能通達真理。與之前的別教十住位之後的三個位次，以及別教的十行位和十向位相同。別教的十地菩薩完全等同於圓教的十住位菩薩，都能分斷無明，證得真因。等覺和妙覺這兩個果位對應于圓教的初行位和二行位，再往前進的三位，名稱不為人所知。

《四教儀》緣起宋朝修僧史的僧統贊寧在《通惠錄》中記載，唐朝末年吳越國的錢忠懿王在治理國家之餘，潛心研究佛經。因為閱讀《永嘉集》時，看到『同除四住此處為齊，若伏無明三藏則劣』的句子，不明白其中的含義，於是向雪居韶國師請教。韶國師說，天臺山國清寺的有寂法師善於弘揚天臺宗的教法，一定能解釋這句話。錢王於是召見有寂法師，向他請教。法師說，這是天臺宗智者大師在《妙法蓮華經玄義》中的文字。當時正值安史之亂，兵火摧殘，後來又有會昌法難，焚燬了中國的佛教典籍，幾乎損失殆盡。現在只有海東高麗國弘揚天臺宗最為興盛，完整的書籍都在那裡。錢王聽了之後非常感慨，於是派遣使者帶著國書和禮物前往高麗國，請求求取天臺宗的章疏。高麗國王於是命令僧人諦觀回訪，將天臺宗的教典送回中國。諦觀到達中國后，就向螺溪的有寂法師學習天臺宗，最終使得天臺宗的教法得以重新興盛。諦觀能夠探索天臺宗的根本，記錄並整理出《四教儀》的文字，成為兩卷。上卷闡明天臺宗的判教和立義，下卷闡明南北各家宗派的異同。後來孤山圓法師校勘並刊印了這部書，但只流通了現在的上卷，大概是因為這個原因。

【English Translation】 English version 'Hymn of the Four Teachings' The Seven Worthies and Seven Positions are the initial stages of the Tripitaka Teaching. In the Common Teaching, the positions of the first and second Bhumis are equal. The Ten Faiths of the Distinct Teaching and the Five Grades of Practice of the Perfect Teaching involve the initial subduing of views and thoughts, still residing in the realm of ordinary beings. The fruit position of the Tripitaka Teaching is Srotapanna (Stream-enterer), entering the stream of the saints, equivalent to the third and fourth Bhumis of the Common Teaching. The Ten Dwellings of the Distinct Teaching are connected to the initial Faith of the Perfect Teaching, where the Eighty-eight Bonds (Eighty-eight Bonds, illusions of views in the Three Realms) truly cease. The second to seventh Faiths of the Perfect and Distinct Teachings, the highest fruits of the Tripitaka and Common Teachings are all of the same level, all eliminating the Four Abodes of Affliction (Four Abodes of Affliction, afflictions of seeing all abodes, afflictions of desire-love abode, afflictions of form-love abode, afflictions of existence-love abode), realizing the partial truth of Nirvana. The difference lies in the degree of severing and subduing the internal and external dust-sand illusions (external dust-sand illusions refer to the confusion of Bodhisattvas in guiding sentient beings, lacking clear understanding of various methods for benefiting them; internal dust-sand illusions refer to the confusion of Bodhisattvas in their practice, lacking clear understanding of various Buddhist terms). The eighth to tenth Faiths of the Perfect Teaching, the two illusions (two illusions, illusions of views and thoughts) are emptied, provisional view is accomplished, mundane truth is complete, and the principle is then understood. Equivalent to the three positions after the previous Ten Dwellings of the Distinct Teaching, and the Ten Practices and Ten Dedications of the Distinct Teaching are the same. The Ten Bhumis of the Distinct Teaching are completely equal to the Ten Dwellings of the Perfect Teaching, able to partially sever ignorance, realizing the true cause. Equal Enlightenment and Wonderful Enlightenment correspond to the initial Practice and second Practice of the Perfect Teaching, the names of the three positions beyond are unknown.

'The Origin of the Four Teachings Ritual' Zanning, the Sangha Registrar who compiled the History of Monks in the Song Dynasty, recorded in the 'Tonghui Records' that during the late Tang Dynasty, King Qian Zhongyi of Wuyue, in his spare time from governing the country, devoted himself to studying Buddhist scriptures. Because when reading the 'Yongjia Collection', he saw the sentence 'All eliminate the Four Abodes of Affliction, here they are equal, if subduing ignorance, the Tripitaka is inferior', he did not understand its meaning, so he asked the National Teacher Shao of Xueju for guidance. National Teacher Shao said that Dharma Master Youji of Guoqing Temple on Mount Tiantai was good at propagating the teachings of the Tiantai school and would surely be able to explain this sentence. King Qian then summoned Dharma Master Youji and asked him about it. The Dharma Master said that this was the text of Great Master Zhiyi of the Tiantai school in 'Profound Meaning of the Lotus Sutra'. At that time, it was during the An Lushan Rebellion, with the ravages of war, and later the Huichang persecution, which destroyed the Chinese Buddhist scriptures, almost losing everything. Now only the country of Goryeo in Haidong is flourishing in propagating the Tiantai school, and the complete books are there. King Qian was very moved after hearing this, so he sent envoys with national letters and gifts to the country of Goryeo, requesting to obtain the chapters and commentaries of the Tiantai school. The King of Goryeo then ordered the monk Dìguān to return the visit, sending back the teachings of the Tiantai school to China. After Dìguān arrived in China, he studied the Tiantai school with Dharma Master Youji of Luoxi, and eventually the teachings of the Tiantai school were able to flourish again. Dìguān was able to explore the fundamentals of the Tiantai school, record and compile the text of the 'Four Teachings Ritual', becoming two volumes. The upper volume elucidates the classification of teachings and establishment of doctrines of the Tiantai school, and the lower volume elucidates the differences between the various schools in the North and South. Later, Dharma Master Yuan of Gushan collated and printed this book, but only the current upper volume is circulated, probably for this reason.

辭句簡要義旨易明。學者誠資之可了其一化大綱豈曰小補之哉。下卷則破斥南北古師文義浩漫故得以緩之。如此文末指云自從此下略明諸家判教儀式。抑可見后卷之大略也。王為寂師建伽藍螺溪之上。曰定慧院進號凈光大師。追諡九祖並東還教藏悉付于師。教門中興實基於此。而韶公適與智者同姓乃又毗贊宗乘且居鄰佛隴人咸疑其為智者後身云。

四明草菴法師道因教苑遺事云。昔智者禪師創放生池于海涯。其放之也必為授歸戒說大法。然後縱之海中。智者滅后。至唐末中國天臺之道浸息。而海東高麗新羅諸國盛弘此教扶宗繼忠法師云。智者緣在此方。而教敷于海東者。此必放生池中諸魚聞教稟戒報生者爾然聞此說者。頗譏以為誕殊。不知教理有憑也。流水十千天子即脫魚報。豈外此乎。

明萬曆九年冬沙門智覺于凈業堂校梓

刻天臺四教儀引

客歲拙園成名其堂曰凈業屬臥痾餘日因從三四凈侶。掩關結夏其中。三時禮課求生西方。宴坐焚香研精藏典。鐘磬間發白云乍留鳥低飛而親人。草蔓生而沒徑。[袖-由+臾]遺巍𨷂機息漢陰意欣欣甚適也已僧真覺者。自武林來進余以天臺之學。余首肯焉為留旬日。剖析教觀大旨。余若有悟入者遂合掌佛前愿世世奉揚臺宗凈佛國土。蓋凈侶同時發心永

【現代漢語翻譯】現代漢語譯本：這些辭句簡明扼要，義理容易明白。學習的人如果能認真參考這些內容，就可以瞭解天臺宗的大致綱要，難道能說是小小的幫助嗎？下卷的內容是破斥南北朝時期古德大德們浩瀚繁雜的文義，所以可以放緩學習。像這樣，在文章末尾指出『從此以下略微闡明各家的判教儀式』，也可以看到后卷的大概內容。王為寂師在螺溪之上建造伽藍（寺廟），命名為定慧院，並進號為凈光大師。追諡九祖，並將東還的教藏全部交付給寂師。天臺宗的復興實際上是基於此。而韶公恰好與智者大師同姓，又讚揚天臺宗的宗乘，並且居住在佛隴旁邊，人們都懷疑他是智者大師的後身。四明草菴法師道因在《教苑遺事》中說：過去智者禪師在海邊創立放生池，他放生的時候一定會為這些生物授歸戒，說大法，然後才將它們放回海中。智者大師圓寂后，到了唐朝末年，中國天臺宗的道義逐漸衰微，而海東的高麗、新羅等國卻盛行弘揚此教。扶宗繼忠法師說：『智者大師與此方有緣，而天臺宗的教義卻在海東傳播，這一定是放生池中的魚聽聞教法、稟受戒律後轉世來報恩的。』然而聽到這種說法的人，頗為譏笑，認為這是荒誕的說法，卻不知道教理是有依據的。流水長者和十千天子立即脫離魚身，難道不是這樣嗎？明朝萬曆九年冬天，沙門智覺在凈業堂校對刊印《天臺四教儀》引言去年拙園建成，命名為凈業堂，正值我臥病在家，於是和三四個凈侶，閉關結夏于其中。每天三時禮拜誦經，求生西方極樂世界。安靜地坐著，焚香，研究精深的佛教經典。鐘磬的聲音時而發出，白雲也時常停留，鳥兒低飛而親近人，草蔓生長而淹沒了小路。忘記了世事，心情舒暢，非常快樂。僧人真覺從武林來，向我講述天臺宗的學問。我首先表示贊同，於是留他住了十幾天，剖析教觀的大旨。我好像有所領悟，於是合掌在佛前發願，愿世世代代奉揚天臺宗，清凈佛的國土。大概凈侶們同時發心，永遠如此。

【English Translation】 English version: These phrases are concise and the meaning is easy to understand. If scholars can sincerely refer to these contents, they can understand the general outline of the Tiantai school. Can it be said that it is a small help? The content of the lower volume is to refute the vast and complex texts of the ancient masters of the Northern and Southern Dynasties, so it can be slowed down to study. Like this, at the end of the article, it is pointed out that 'from now on, the judgment rituals of various schools will be briefly explained', and the general content of the later volume can also be seen. Wang built a Sangharama (temple) for Master Ji on the Luoxi River, named Dinghui Temple, and advanced the title of Master Jingguang. He posthumously conferred the title of the Ninth Patriarch and handed over all the teachings brought back from the east to Master Ji. The revival of the Tiantai school is actually based on this. And Master Shao happened to have the same surname as Master Zhiyi, and praised the vehicle of the Tiantai school, and lived next to Folong, and people suspected that he was the reincarnation of Master Zhiyi. Dao Yin, the Dharma Master of Cao'an Temple in Siming, said in 'Lost Events of the Teaching Garden': In the past, Chan Master Zhiyi created a liberation pond by the sea. When he released the creatures, he would definitely give them refuge and precepts, and speak the great Dharma, and then release them back into the sea. After the death of Master Zhiyi, by the end of the Tang Dynasty, the doctrine of the Tiantai school in China gradually declined, while the countries of Goryeo and Silla in Haidong flourished in promoting this teaching. Dharma Master Fuzong Jizhong said: 'Master Zhiyi has a connection with this land, but the teachings of the Tiantai school are spread in Haidong. This must be because the fish in the liberation pond heard the teachings and received the precepts and were reborn to repay their gratitude.' However, those who hear this statement ridicule it, thinking it is an absurd statement, but they do not know that the teachings have a basis. Elder Liushui and ten thousand devas immediately escaped from the fish body, isn't that so? In the winter of the ninth year of the Wanli reign of the Ming Dynasty, the Shramana Zhijue collated and printed in the Jingye Hall Introduction to the 'Tiantai Four Teachings' Last year, Zhuoyuan was completed and named Jingye Hall. It was when I was sick at home, so I closed the door with three or four pure companions to spend the summer in it. Three times a day, we worship and recite scriptures, seeking rebirth in the Western Paradise. Sitting quietly, burning incense, studying profound Buddhist scriptures. The sound of bells and chimes sometimes sounded, and white clouds often stayed, birds flew low and were close to people, and grass grew and submerged the path. Forgetting worldly affairs, feeling comfortable and very happy. The monk Zhenjue came from Wulin and told me about the learning of the Tiantai school. I first expressed my approval, so I kept him for more than ten days, analyzing the main points of the teachings. I seemed to have realized something, so I put my palms together in front of the Buddha and vowed to promote the Tiantai school and purify the Buddha's land for generations to come. Probably the pure companions made the same vow at the same time, forever.

為主伴矣。臺教源流具四明磐公所撰佛祖統紀。而四教儀者則高麗沙門諦觀稟法華玄文而錄出者也。書凡二卷。上卷明一家判教之義。下卷明南北諸師宗途異計。今所傳者上卷耳。言約義該實為臺教之關鑰。學者了此則一化大綱思過半矣。南天竺沙門蒙潤有集註三卷。亦精核可喜近吳中有刻本焉。掩關凡兩月既出則復濫世罔遂不能保凈戒。啖酒肉近妻子如曩時。客有幼迷於他鄉者。一旦人告之曰子之家在某所。父兄宗族墳墓田宅種種可念也。其人即留滯不能遽返。豈作他鄉人哉。今歲春。余且以一命棄青山行有日矣。因追前志舍貲刻四教儀一卷。併科文行於世同志者。其遂執鑰洞關以窮海藏。令一家教觀如日輪當午川流赴壑。即餘留滯他鄉可藉以懺悔矣。其勉之哉。其勉之哉。

壬午春佛歡喜日病居士馮夢禎撰

天臺四教儀

高麗沙門諦觀錄

天臺智者大師。以五時八教。判釋東流一代聖教。罄無不盡。言五時者。一華嚴時。二鹿苑時(說四阿含)三方等時(說維摩思益楞伽楞嚴三昧金光明勝鬘等經)四般若時(說摩訶般若光贊般若金剛般若大品般若等諸般若經)五法華涅槃時。是為五時。亦名五味。言八教者。頓漸秘密不定藏通別圓。是名八教。頓等四教是化儀。如世藥方。藏等四

【現代漢語翻譯】現代漢語譯本：

已經找到了歸宿。天臺宗的教義源流都記載在四明磐公所撰寫的《佛祖統紀》中。而《四教儀》則是高麗沙門諦觀稟承《法華玄文》的教義而記錄下來的。書共有兩卷，上卷闡明一家判教的意義，下卷闡明南北諸師宗派的異同。現在流傳的只有上卷。言簡意賅，實在是天臺宗的關鍵所在。學者如果瞭解了這些，那麼對於整個佛教的大綱就能理解過半了。南天竺沙門蒙潤有集註三卷，也十分精闢詳實，值得喜愛，最近吳中有人刻印了版本。我閉關了兩個月，出來后又放縱自己，不能保持清凈的戒律，吃肉喝酒，親近妻子，和以前一樣。有客人迷失在異鄉，忽然有人告訴他說：『你的家在某處，父親、兄長、宗族、墳墓、田地等等，都值得思念啊。』那人就留戀不捨，不能立刻返回。這難道不是把自己當作異鄉人嗎？今年春天，我將要捨棄生命，離開青山，已經為時不遠了。因此追憶以前的志向，捨棄錢財刻印《四教儀》一卷，並附上科文流傳於世，希望有志同道合的人，能夠執掌這把鑰匙，洞察其中奧秘，從而窮盡佛教的寶藏，使天臺宗的教觀如同日輪當空，川流奔赴大海。這樣，我滯留於世俗之中，也可以藉此懺悔了。努力吧！努力吧！

壬午年春，佛歡喜日，病居士馮夢禎撰。

天臺四教儀

高麗沙門諦觀錄

天臺智者大師，用五時八教，判釋了從印度傳到東方的所有佛教教義，沒有遺漏。五時是指：一、華嚴時；二、鹿苑時（宣說四阿含）；三、方等時（宣說《維摩經》、《思益經》、《楞伽經》、《楞嚴經》、《三昧經》、《金光明經》、《勝鬘經》等）；四、般若時（宣說《摩訶般若》、《光贊般若》、《金剛般若》、《大品般若》等諸般若經）；五、法華涅槃時。這就是五時，也叫五味。八教是指：頓、漸、秘密、不定、藏、通、別、圓。這就是八教。頓等四教是化儀，如同世間的藥方；藏等四

【English Translation】 English version:

Has found its companion. The origins and development of the Tiantai (Tiantai, a major school of Chinese Buddhism) teachings are fully recorded in the 'Fo Zu Tong Ji' (佛祖統紀, A Comprehensive Record of the Lineage of Buddhas and Patriarchs) compiled by Pan Gong of Siming. The 'Si Jiao Yi' (四教儀, The Four Teachings) was recorded by the Korean monk Di Guan (諦觀) based on the 'Fa Hua Xuan Wen' (法華玄文, Profound Meanings of the Lotus Sutra). The book consists of two volumes. The first volume clarifies the meaning of one school's classification of teachings, and the second volume clarifies the differences in the doctrines of various masters from the North and South. Only the first volume is currently circulated. Concise and comprehensive, it is truly the key to the Tiantai teachings. If scholars understand this, they will understand more than half of the overall framework of Buddhism. The South Indian monk Meng Run (蒙潤) has a three-volume commentary, which is also insightful and delightful. Recently, someone in Wuzhong has printed a version. I secluded myself for two months, but after coming out, I indulged myself again, unable to maintain pure precepts, eating meat and drinking alcohol, and being close to my wife and children, just like before. A guest was lost in a foreign land, and suddenly someone told him: 'Your home is in such and such a place, your father, brothers, clan, graves, fields, and houses are all worth remembering.' That person then became reluctant to leave and could not return immediately. Isn't this treating oneself as a foreigner? This spring, I am about to abandon my life and leave the green mountains, and the time is not far off. Therefore, recalling my previous aspirations, I am donating funds to print a volume of 'Si Jiao Yi' (四教儀, The Four Teachings), along with the commentary, to circulate in the world, hoping that those with the same aspirations can hold this key, understand its mysteries, and thus exhaust the treasures of Buddhism, so that the Tiantai teachings and views can be like the sun in the sky, and rivers flowing into the sea. In this way, my stay in the secular world can be used for repentance. Strive on! Strive on!

Written by Feng Mengzhen (馮夢禎), a sick lay Buddhist, on the Buddha's Day of Joy in the spring of Renwu year.

The Four Teachings of Tiantai

Recorded by the Korean Monk Di Guan (諦觀)

The Tiantai Master Zhiyi (智者大師) used the Five Periods and Eight Teachings to classify and explain all the Buddhist teachings that were transmitted from India to the East, without omission. The Five Periods are: 1. Huayan Period (華嚴時); 2. Deer Park Period (鹿苑時) (preaching the Four Agamas (四阿含)); 3. Vaipulya Period (方等時) (preaching the Vimalakirti Sutra (維摩經), the Siyi Sutra (思益經), the Lankavatara Sutra (楞伽經), the Surangama Sutra (楞嚴經), the Samadhi Sutra (三昧經), the Suvarnaprabhasa Sutra (金光明經), the Srimala Sutra (勝鬘經), etc.); 4. Prajna Period (般若時) (preaching the Mahaprajnaparamita Sutra (摩訶般若), the Guangzan Prajna (光贊般若), the Vajracchedika Prajnaparamita Sutra (金剛般若), the Mahaprajnaparamita Sutra (大品般若), etc.); 5. Lotus and Nirvana Period (法華涅槃時). These are the Five Periods, also called the Five Flavors. The Eight Teachings are: Sudden, Gradual, Secret, Indeterminate, Tripitaka, Common, Distinct, and Perfect. These are the Eight Teachings. The Sudden and other four teachings are methods of transformation, like prescriptions in the world; the Tripitaka and other four

教名化法。如辨藥味。如是等儀散在廣文。今依大本略錄綱要。初辨五時五味及化儀四教。然後出藏通別圓。第一頓教者。即華嚴經也。從部時味等。得名為頓。所謂如來初成正覺。在寂滅道場。四十一位法身大士。及宿世根熟天龍八部一時圍繞。如雲籠月。爾時如來現盧舍那身。說圓滿修多羅。故言頓教。若約機約教。未免兼權。謂初發心時便成正覺等文。為圓機說圓教。處處說行布次第。則為權機說別教。故約部為頓。約教名兼。此經中雲。譬如日出先照高山(第一時)涅槃云。譬如從牛出乳。此從佛出十二部經(一乳味)法華信解品云。即遣旁人急追將還。窮子驚愕稱怨大喚等。此領何義。答諸聲聞在座如聾若啞等是也。第二漸教者(此下三時三味。總名為漸)次為三乘根性于頓無益故。不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。示從兜率降下托摩耶胎。住胎出胎納妃生子。出家苦行六年已后。木菩提樹下以草為座成劣應身。初在鹿苑先為五人。說四諦十二因緣事六度等教。若約時則日照幽谷(第二時)若約味則從乳出酪。此從十二部經出九部修多羅(二酪味)信解品云。而以方便密遣二人(聲聞緣覺)形色憔悴無威德者。汝可詣彼徐語窮子。雇汝除糞。此領何義。答次頓之後說三藏教。二十年中

【現代漢語翻譯】現代漢語譯本教名化法：例如辨別藥物的味道。這類儀軌散見於各種典籍中，現在依據根本的典籍，簡略地記錄其綱要。首先辨別五時、五味以及化儀四教，然後區分藏、通、別、圓四教。第一，頓教，即《華嚴經》。從其所處的部、時、味等方面，可以稱之為『頓』。意思是說，如來最初成就正覺時，在寂滅道場，四十一位法身大士以及宿世根基成熟的天龍八部同時圍繞，如同雲彩籠罩月亮。當時，如來顯現盧舍那（Vairocana）身，宣說圓滿的修多羅（sutra）。所以稱為頓教。如果從根機和教法的角度來看，則未免兼有權教的成分。例如，經中有『初發心時便成正覺』等文句，是為圓機（根器）之人說圓教。而處處宣說修行次第，則是為權機（根器）之人說別教。所以，從整部經的角度來看，是頓教；從教法的角度來看，則兼有其他教法。這部經中說，譬如太陽出來，先照亮高山（第一時）。《涅槃經》（Nirvana Sutra）中說，譬如從牛身上產出乳，這代表從佛陀那裡流出十二部經（一乳味）。《法華經》（Lotus Sutra）信解品中說，『即遣旁人急追將還，窮子驚愕稱怨大喚』等。這領悟了什麼含義呢？回答是，在座的聲聞（Śrāvaka）如同聾啞之人。第二，漸教（以下的三時三味，總稱為漸教）：因為三乘（聲聞乘、緣覺乘、菩薩乘）的根性對頓教沒有益處，所以佛陀沒有離開寂滅道場，而是游化到鹿野苑。脫下盧舍那（Vairocana）珍貴的御服，穿上丈六（約為一丈六尺）破舊的衣服，示現從兜率天（Tuṣita Heaven）降下，投胎到摩耶（Māyā）夫人的胎中，住胎、出胎、娶妃、生子，出家苦行六年之後，在菩提樹下以草為座，成就劣應身。最初在鹿野苑為五人宣說四諦、十二因緣、事六度等教法。如果從時間上來說，就像陽光照耀幽暗的山谷（第二時）。如果從味道上來說，就像從乳中提煉出酪，這代表從十二部經中提煉出九部修多羅（二酪味）。信解品中說，『而以方便密遣二人（聲聞、緣覺），形色憔悴無威德者。汝可詣彼徐語窮子，雇汝除糞。』這領悟了什麼含義呢？回答是，在頓教之後宣說三藏教，持續了二十年。

【English Translation】 English version Teaching on Names and Transformation: For example, distinguishing the flavors of medicines. Such rituals are scattered throughout various texts. Now, based on the fundamental texts, a concise summary is recorded. First, the five periods (times), five flavors, and the four teachings of transformation are distinguished, and then the four teachings of the Tripiṭaka (藏), Shared (通), Distinct (別), and Perfect (圓) are differentiated. First, the Sudden Teaching (頓教), which is the Avataṃsaka Sūtra (華嚴經). From its associated division (部), time (時), and flavor (味), it can be called 'Sudden.' It means that when the Tathāgata (如來) initially attained perfect enlightenment, in the place of tranquil extinction (寂滅道場), forty-one Dharma-body Great Beings (法身大士) and the nāgas and other beings of the eight divisions (天龍八部) with mature roots from past lives simultaneously surrounded him, like clouds enveloping the moon. At that time, the Tathāgata manifested the Vairocana (盧舍那) body and proclaimed the complete sūtras (修多羅). Therefore, it is called the Sudden Teaching. If viewed from the perspective of the capacity of beings and the teachings, it inevitably includes elements of expedient teachings. For example, the phrases such as 'at the moment of initial aspiration, one attains perfect enlightenment' are for those with the capacity for the Perfect Teaching (圓教). And the repeated declarations of the stages of practice are for those with the capacity for the Distinct Teaching (別教). Therefore, from the perspective of the entire scripture, it is the Sudden Teaching; from the perspective of the teachings, it includes other teachings. This scripture says, 'It is like the sun rising, first illuminating the high mountains' (first time). The Nirvana Sutra (涅槃經) says, 'It is like milk produced from a cow,' which represents the twelve divisions of scriptures flowing from the Buddha (one milk flavor). The Faith and Understanding chapter of the Lotus Sutra (法華經) says, 'Immediately he sent people to urgently pursue and bring him back, and the poor son was astonished, complaining and shouting loudly,' etc. What meaning is understood from this? The answer is that the Śrāvakas (聲聞) present were like the deaf and mute. Second, the Gradual Teaching (漸教) (the following three times and three flavors are collectively called the Gradual Teaching): Because the capacities of the three vehicles (聲聞乘, 緣覺乘, 菩薩乘) (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not benefited by the Sudden Teaching, the Buddha did not leave the place of tranquil extinction but instead traveled to the Deer Park (鹿野苑). He took off the precious garments of Vairocana (盧舍那) and put on worn-out robes of sixteen feet (丈六), manifesting the descent from the Tuṣita Heaven (兜率天), entering the womb of Māyā (摩耶) , residing in the womb, being born, marrying, having children, and after six years of ascetic practice, sitting on grass under the Bodhi tree, attaining an inferior manifested body. Initially, in the Deer Park, he proclaimed the teachings of the Four Noble Truths, the Twelve Links of Dependent Origination, and the practice of the Six Perfections to the five people. If viewed from the perspective of time, it is like sunlight illuminating a dark valley (second time). If viewed from the perspective of flavor, it is like extracting cheese from milk, which represents extracting the nine sūtras from the twelve divisions of scriptures (two cheese flavor). The Faith and Understanding chapter says, 'And expediently he secretly sent two people (Śrāvakas, Pratyekabuddhas), with emaciated appearances and without dignity. You may go to that poor son and slowly tell him to hire you to remove excrement.' What meaning is understood from this? The answer is that after the Sudden Teaching, the Tripiṭaka teaching was proclaimed, lasting for twenty years.

常令除糞。即破見思煩惱等義也。次明方等部。凈名等經。彈偏折小。嘆大褒圓。四教俱說。藏為半字教。通別圓為滿字教。對半說滿。故言對教。若約時則食時(第三時)若約味則從酪出生酥。此從九部出方等(三生酥味)信解品云。過是已後心相體信入出無難。然其所止猶在本處。此領何義。答三藏之後次說方等。已得道果心相體信。聞罵不瞋。內懷慚愧心漸淳淑。次說般若。轉教。付財。融通。淘汰。此般若中不說藏教。帶通別二正說圓教。約時則禺中時(第四時)約味則從生酥出熟酥。此從方等之後出摩訶般若(四熟酥味)信解品云。是時長者有疾自知將死不久。語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。此領何義。答明方等之後次說般若。般若觀慧即是家業。空生身子受敕轉教。即是領知等也。已上三味對華嚴頓教。總名為漸。第三秘密教者。如前四時中。如來三輪不思議故。或為此人說頓。或為彼人說漸。彼此互不相知。能令得益。故言秘密教。第四不定教者。亦由前四味中。佛以一音演說法。眾生隨類各得解。此則如來不思議力。能令眾生於漸說中得頓益。于頓說中得漸益。如是得益不同。故言不定教也。然秘密不定二教。教下義理只是藏通別圓。化儀四教齊此。次說法華開前頓漸會

入非頓非漸。故言開權顯實。又言廢權立實。又言會三歸一。言權實者。名通今昔。義意不同。謂法華已前權實不同。大小相隔。如華嚴時。一權一實(圓實別權)各不相即。大不納小故。小雖在座如聾若啞。是故所說法門雖廣大圓滿。攝機不盡。不暢如來出世本懷。所以者何。初頓部有一粗(別教)一妙(圓教)一妙則與法華無二無別。若是一粗。須待法華開會廢了。方始稱妙。次鹿苑但粗無妙(藏教)次方等三粗(藏通別)一妙(圓教)次般若二粗(通別)一妙(圓教)來至法華會上。總開會廢前四味粗。令成一乘妙。諸味圓教更不須開。本自圓融不待開也。但是部內兼但對帶。故不及法華淳一無雜。獨得妙名。良有以也。故文云。十方佛土中唯有一乘法。無二亦無三(教一)正直舍方便。但說無上道(行一)但為菩薩。不為小乘(人一)世間相常住(理一)時人未得法華妙旨。但見部內有三車窮子化城等譬。乃謂不及余經。蓋不知重舉前四時權獨顯大車。但付家業唯至寶所。故致誹謗之咎也。約時則日輪當午。罄無側影(第五時)約味則從熟酥出醍醐。此從摩訶般若出法華(五醍醐味)信解品云。聚會親族即自宣言。此實我子。我實其父。吾今所有皆是子有。付與家業。窮子歡喜得未曾有。此領何義。答即般若

【現代漢語翻譯】現代漢語譯本入非頓非漸：進入既非頓悟也非漸悟的狀態。故言開權顯實：所以說開啟權巧之法，彰顯真實之法。又言廢權立實：又說廢除權巧之法，建立真實之法。又言會三歸一：又說會合三乘，歸於一乘。言權實者，名通今昔，義意不同：說到權巧和真實，名稱古今通用，但意義卻不同。意思是《法華經》之前的權巧和真實是不同的，大小乘互相隔閡。比如《華嚴經》時，一權（別教的權巧）一實（圓教的真實）各自不相即，大乘不接納小乘，所以小乘雖然在座，卻像聾子啞巴一樣。因此，所說的法門雖然廣大圓滿，但攝受根機並不完全，不能暢達如來出世的本懷。為什麼呢？初頓部有一粗(別教)一妙(圓教)：最初的頓教部，有一個粗糙的（別教），一個精妙的（圓教）。一妙則與法華無二無別：這一個精妙的圓教，與《法華經》沒有兩樣。若是一粗，須待法華開會廢了，方始稱妙：如果是一個粗糙的別教，必須等待《法華經》開啟會合廢除之後，才能稱之為精妙。次鹿苑但粗無妙(藏教)：其次，鹿苑（指阿含時）只有粗糙的（藏教），沒有精妙的。次方等三粗(藏通別)一妙(圓教)：其次，方等時有三種粗糙的（藏教、通教、別教），一種精妙的（圓教）。次般若二粗(通別)一妙(圓教)：其次，般若時有兩種粗糙的（通教、別教），一種精妙的（圓教）。來至法華會上，總開會廢前四味粗，令成一乘妙：到了《法華經》法會上，總共開啟會合廢除了前四時的粗糙之法，使之成為一乘的精妙之法。諸味圓教更不須開，本自圓融不待開也：各個時期的圓教更不需要開啟，本來就圓融，不需要再開啟了。但是部內兼但對帶，故不及法華淳一無雜，獨得妙名，良有以也：但是，這些經典內部兼有『但』、『對』、『帶』等說法，所以不如《法華經》純粹唯一沒有雜染，獨自獲得『妙』的名稱，確實是有原因的。故文云：所以經文中說：十方佛土中唯有一乘法，無二亦無三(教一)：十方佛土中只有一乘法，沒有二乘也沒有三乘（教義唯一）。正直舍方便，但說無上道(行一)：正直地捨棄方便之法，只說無上的佛道（修行唯一）。但為菩薩，不為小乘(人一)：只為菩薩說法，不為小乘說法（對像唯一）。世間相常住(理一)：世間的真相是常住不變的（真理唯一）。時人未得法華妙旨，但見部內有三車窮子化城等譬，乃謂不及余經：當時的人沒有領會《法華經》的精妙旨意，只看到經中有三車、窮子、化城等譬喻，就說不如其他的經典。蓋不知重舉前四時權獨顯大車，但付家業唯至寶所，故致誹謗之咎也：這些人不知道《法華經》是重新舉起前四時的權巧之法，獨自彰顯大乘之車，只是交付家業，唯一到達寶所，所以才導致誹謗的過失。約時則日輪當午，罄無側影(第五時)：從時間上來說，就像太陽當空照耀，完全沒有側影（第五時）。約味則從熟酥出醍醐，此從摩訶般若出法華(五醍醐味)：從譬喻來說，就像從熟酥中提煉出醍醐，這就像從《摩訶般若經》中產生出《法華經》（五種醍醐味）。信解品云：信解品中說：聚會親族即自宣言，此實我子，我實其父，吾今所有皆是子有，付與家業，窮子歡喜得未曾有：聚集親族就自己宣告說，這確實是我的兒子，我確實是他的父親，我現在所有的一切都是兒子的，全部交付給他家業，窮子歡喜得到了前所未有的東西。此領何義：這領會的是什麼意義？答即般若：回答說，就是般若的意義。

【English Translation】 English version Entering is neither sudden nor gradual: Entering a state that is neither sudden enlightenment nor gradual enlightenment. Therefore it is said 'opening the expedient and revealing the real': Therefore, it is said to open the expedient means and reveal the true Dharma. It is also said 'abolishing the expedient and establishing the real': It is also said to abolish the expedient means and establish the true Dharma. It is also said 'converging the three and returning to the one': It is also said to converge the Three Vehicles and return to the One Vehicle. Speaking of expedient and real, the names are common in the past and present, but the meanings are different: When speaking of expedient and real, the names are common to both past and present, but the meanings are different. It means that the expedient and real before the Lotus Sutra are different, and the Mahayana and Hinayana are separated. For example, in the Avatamsaka Sutra, one expedient (the expedient of the Distinct Teaching) and one real (the reality of the Perfect Teaching) are not identical to each other. The Mahayana does not accept the Hinayana, so although the Hinayana is present, it is like a deaf and mute person. Therefore, although the Dharma doors taught are vast and complete, they do not fully encompass all capacities, and cannot fully express the original intention of the Tathagata's appearance in the world. Why? In the initial sudden teaching, there is one coarse (Distinct Teaching) and one subtle (Perfect Teaching): In the initial sudden teaching, there is one coarse (Distinct Teaching) and one subtle (Perfect Teaching). The one subtle is no different from the Lotus Sutra: This one subtle Perfect Teaching is no different from the Lotus Sutra. If it is one coarse, it must wait for the Lotus Sutra to open and abolish it before it can be called subtle: If it is a coarse Distinct Teaching, it must wait for the Lotus Sutra to open, converge, and abolish it before it can be called subtle. The Deer Park only has coarse and no subtle (Hinayana Teaching): Secondly, the Deer Park (referring to the Agamas) only has coarse (Hinayana Teaching) and no subtle. Then the Vaipulya has three coarse (Hinayana, Common, Distinct) and one subtle (Perfect Teaching): Then, the Vaipulya period has three coarse (Hinayana, Common, Distinct Teachings) and one subtle (Perfect Teaching). Then the Prajna has two coarse (Common, Distinct) and one subtle (Perfect Teaching): Then, the Prajna period has two coarse (Common, Distinct Teachings) and one subtle (Perfect Teaching). Arriving at the Lotus Sutra assembly, all the coarse of the previous four flavors are opened and abolished, making them into the wonderful One Vehicle: Arriving at the Lotus Sutra assembly, all the coarse teachings of the previous four periods are opened, converged, and abolished, making them into the wonderful One Vehicle. The Perfect Teaching of all flavors does not need to be opened, it is inherently complete and does not need to be opened: The Perfect Teaching of each period does not need to be opened, it is inherently complete and does not need to be opened. However, these sutras internally combine 'only', 'opposite', and 'attached', so they are not as pure and unmixed as the Lotus Sutra, and uniquely obtain the name 'wonderful', which is indeed for a reason: However, these sutras internally combine 'only', 'opposite', and 'attached' teachings, so they are not as pure and unmixed as the Lotus Sutra, and uniquely obtain the name 'wonderful', which is indeed for a reason. Therefore, the text says: Therefore, the text says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no two or three (teaching is one)': 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no two or three (doctrine is one)'. 'Directly abandoning expedient means, only speaking of the unsurpassed path (practice is one)': 'Directly abandoning expedient means, only speaking of the unsurpassed path (practice is one)'. 'Only for Bodhisattvas, not for the Hinayana (person is one)': 'Only speaking for Bodhisattvas, not for the Hinayana (object is one)'. 'The appearance of the world is constant (principle is one)': 'The appearance of the world is constant (truth is one)'. People at that time did not understand the subtle meaning of the Lotus Sutra, but only saw the parables of the three carts, the poor son, and the phantom city in the sutra, and said that it was not as good as other sutras: People at that time did not understand the subtle meaning of the Lotus Sutra, but only saw the parables of the three carts, the poor son, and the phantom city in the sutra, and said that it was not as good as other sutras. They did not know that it was re-emphasizing the expedient means of the previous four periods and uniquely revealing the Great Vehicle, only entrusting the family property and only reaching the treasure place, so they incurred the fault of slander: These people did not know that the Lotus Sutra was re-emphasizing the expedient means of the previous four periods and uniquely revealing the Great Vehicle, only entrusting the family property and only reaching the treasure place, so they incurred the fault of slander. In terms of time, it is like the sun at noon, with no shadow (fifth period): In terms of time, it is like the sun shining at noon, with no shadow (fifth period). In terms of flavor, it is like extracting ghee from ripened butter, this is like the Lotus Sutra coming from the Maha Prajna Sutra (five flavors of ghee): In terms of flavor, it is like extracting ghee from ripened butter, this is like the Lotus Sutra coming from the Maha Prajna Sutra (five flavors of ghee). The Faith and Understanding chapter says: The Faith and Understanding chapter says: 'Gathering with relatives, he declared himself, this is truly my son, I am truly his father, all that I have now belongs to my son, entrusting him with the family property, the poor son rejoices and obtains what he has never had before': 'Gathering with relatives, he declared himself, this is truly my son, I am truly his father, all that I have now belongs to my son, entrusting him with the family property, the poor son rejoices and obtains what he has never had before'. What meaning does this comprehend: What meaning does this comprehend? The answer is Prajna: The answer is, it is the meaning of Prajna.

之後次說法華。先已領知庫藏諸物。臨命終時。直付家業而已。譬前轉教皆知法門。說法華時。開示悟入佛之知見。授記作佛而已。次說大涅槃者。有二義。一為未熟者。更說四教具談佛性。令具真常入大涅槃。故名捃拾教。二為末代鈍根于佛法中。起斷滅見。夭傷慧命。亡失法身。設三種權。扶一圓實。故名扶律談常教。然若論時味。與法華同。論其部內。純雜小異。故文云。從摩訶般若出大涅槃。前法華合此經。為第五時也。問此經具四教。與前方等部具說四教。為同爲異。答名同義異。方等中四。圓則初后俱知常。別則初不知後方知。藏通則初后俱不知。涅槃中四。初后俱知。問將五味對五時教。其意如何。答有二。一者但取相生次第。所謂牛譬于佛。五味譬教。乳從牛出。酪從乳生。二酥醍醐次第不亂。故譬五時相生次第。二者取其濃淡。此則取一番下劣根性。所謂二乘根性。在華嚴座不信不解。不變凡情。故譬其乳。次至鹿苑聞三藏教。二乘根性依教修行。轉凡成聖。故譬轉乳成酪。次至方等聞彈斥聲聞。慕大恥小得通教益。如轉酪成生酥。次至般若奉敕轉教。心漸通泰得別教益。如轉生酥成熟酥。次至法華聞三週說法。得記作佛。如轉熟酥成醍醐。此約最鈍根具經五味。其次者。或經一二三四。其上達根

【現代漢語翻譯】之後再說《法華經》。因為之前已經瞭解了佛的教法，就像已經知道家裡的財物一樣，臨終時直接繼承家業就可以了。這好比之前所說的教法，都已經瞭解了各種法門。等到說《法華經》時，是開示、啓發、證入佛的知見，最終被授記成佛。再說《大涅槃經》，有兩種意義：一是為那些根機尚未成熟的人，更詳細地講述四教，完整地闡述佛性，使他們具備真常之性，進入大涅槃，所以稱為『捃拾教』（撿拾遺漏的教法）。二是為末法時代根器遲鈍的人，在佛法中產生斷滅的見解，損傷了他們的智慧生命，喪失了法身，所以設立三種方便權巧，扶助一乘真實之法，所以稱為『扶律談常教』（扶助戒律，談論常住佛性）。然而，如果從時和味的角度來說，與《法華經》相同。從經的內部來說，純粹和雜染略有不同。所以經文中說：『從《摩訶般若經》出《大涅槃經》』。之前的《法華經》和這部經，合為第五時教。問：這部經具足四教，與之前的方等部經典具足宣說四教，是相同還是不同？答：名稱相同，意義不同。方等經中的四教，圓教是開始和最後都知道常住佛性，別教是開始不知道，後來才知道。藏教和通教是開始和最後都不知道。涅槃經中的四教，是開始和最後都知道。問：將五味比喻五時教，是什麼意思？答：有兩種解釋。一是隻取相生的次第，所謂牛比喻佛，五味比喻教法。乳從牛出，酪從乳生，二酥和醍醐的次第不亂，所以比喻五時教相生的次第。二是取其濃淡。這是指最下劣的根性，也就是二乘根性，在《華嚴經》的法會上不信不解，沒有改變凡夫的情感，所以比喻為乳。其次到了鹿苑，聽聞三藏教，二乘根性依照教法修行，轉凡成聖，所以比喻轉乳成酪。其次到了方等時，聽聞彈斥聲聞，羨慕大乘，恥于小乘，得到通教的利益，如同轉酪成生酥。其次到了般若時，奉佛的敕令轉教，心漸漸通達，得到別教的利益，如同轉生酥成熟酥。其次到了法華時，聽聞三週說法，被授記作佛，如同轉熟酥成醍醐。這是就最遲鈍的根性來說，經歷了五味。其次的根性，或者經歷一、二、三、四味，而上達的根性則更快。

【English Translation】 Next, the Saddharma-pundarika Sutra (Lotus Sutra) was preached. Because they had already understood the treasures of the teachings, it was like directly handing over the family business at the time of death. This is analogous to the previous teachings, where they had already understood all the dharmas (teachings). When the Saddharma-pundarika Sutra was preached, it revealed, enlightened, and led to the realization of the Buddha's knowledge and vision, and they were predicted to become Buddhas. Furthermore, the Maha-parinirvana Sutra (Great Nirvana Sutra) has two meanings: First, for those whose capacities are not yet mature, it further explains the Four Teachings, fully elucidating the Buddha-nature, enabling them to possess true permanence and enter the Great Nirvana, hence it is called the 'Gunashi-kyo' (teachings that gather up what was left behind). Second, for those with dull faculties in the Dharma-ending Age, who develop views of annihilation in the Buddha-dharma, harming their wisdom-life and losing their Dharma-body, it establishes three expedient means to support the One Vehicle of true reality, hence it is called the 'Fujo-ritsu-danjo-kyo' (teachings that uphold the precepts and discuss permanence). However, if we consider it from the perspective of time and taste, it is the same as the Saddharma-pundarika Sutra. Internally, the purity and impurity are slightly different. Therefore, the text says: 'From the Maha-prajnaparamita Sutra (Great Wisdom Sutra) comes the Maha-parinirvana Sutra.' The previous Saddharma-pundarika Sutra and this sutra together constitute the Fifth Period teaching. Question: This sutra fully possesses the Four Teachings. Is it the same or different from the previous Vaipulya (Expansive) sutras that fully expounded the Four Teachings? Answer: The name is the same, but the meaning is different. In the Four Teachings of the Vaipulya sutras, the Perfect Teaching knows the permanent Buddha-nature from beginning to end, the Distinct Teaching does not know it at the beginning but knows it later. The Tripitaka (Hinayana) and Common Teachings do not know it from beginning to end. In the Four Teachings of the Nirvana Sutra, they know it from beginning to end. Question: What is the meaning of comparing the Five Flavors to the Five Periods of teaching? Answer: There are two explanations. First, it only takes the order of arising, so-called the cow is a metaphor for the Buddha, and the Five Flavors are metaphors for the teachings. Milk comes from the cow, cheese comes from milk, and the order of the second butter and ghee is not confused, so it is a metaphor for the order of arising of the Five Periods of teaching. Second, it takes their concentration. This refers to the most inferior capacity, that is, the Sravaka (Hearer) and Pratyekabuddha (Solitary Realizer) capacities, who did not believe or understand at the Avatamsaka Sutra (Flower Garland Sutra) assembly, and did not change their ordinary emotions, so it is compared to milk. Next, they went to the Deer Park and heard the Tripitaka teachings. The Sravaka and Pratyekabuddha capacities practiced according to the teachings, transforming from ordinary to sage, so it is compared to turning milk into cheese. Next, they went to the Vaipulya period and heard the rebuke of the Sravakas, envied the Great Vehicle, and were ashamed of the Small Vehicle, gaining the benefit of the Common Teaching, like turning cheese into fresh butter. Next, they went to the Prajna period and turned the teachings by the Buddha's command, their minds gradually became clear, gaining the benefit of the Distinct Teaching, like turning fresh butter into ripened butter. Next, they went to the Saddharma-pundarika Sutra and heard the Three Rounds of Preaching, and were predicted to become Buddhas, like turning ripened butter into ghee. This is in terms of the most dull capacity, experiencing the Five Flavors. The next capacity, or experiencing one, two, three, or four flavors, while the superior capacity reaches it faster.

性。味味得入法界實相。何必須待法華開會。上來已錄五味五時化儀四教。大綱如此。自下明化法四教。第一三藏教者。一修多羅藏(四阿含等經)二阿毗曇藏(俱舍婆沙等論)三毗尼藏(五部律)此之三藏名通大小。今取小乘三藏也。大智度論云。迦旃延子。自以聰明利根。于婆沙中明三藏義。不讀衍經。非大菩薩。又法華云。貪著小乘三藏學者。依此等文故。大師稱小乘為三藏教。此有三乘根性。初聲聞人依生滅四諦教。言四諦者。一苦諦。二十五有依正二報是。言二十五有者。四洲四惡趣六慾。並梵天四禪四空處無想五那含(四洲四趣成八。六慾天並梵王天成十五。四禪四空處成二十三。無想天及那含天成二十五)別則二十五有。總則六道生死。一地獄道。梵語捺洛迦。又語泥黎。此翻苦具。而言地獄者。此處在地之下。故言地獄。謂八寒八熱等大獄。各有眷屬其類無數。其中受苦者。隨其作業各有輕重。經劫數等。其最重處。一日之中八萬四千生死。經劫無量。作上品五逆十惡者。感此道身。二畜生道。亦云旁生。此道遍在諸處。披毛戴角。鱗甲羽毛。四足多足。有足無足。水陸空行。互相吞啖。受苦無窮。愚癡貪慾作中品五逆十惡者。感此道身。三餓鬼道。梵語阇黎哆。此道亦遍諸趣。有福德者。作山林冢

廟神。無福德者。居不凈處。不得飲食。常受鞭打填河塞海。受苦無量。諂誑心意作下品五逆十惡。感此道身。四阿修羅道。此翻無酒。又無端正又無天。或在海岸海底宮殿嚴飾。常好鬥戰怕怖無極。在因之時懷猜忌心。雖行五常欲勝他故。作下品十善。感此道身。五人道。四洲不同。謂東弗婆提(壽二百五十歲)南閻浮提(壽一百歲)西瞿耶尼(壽五百歲)北郁單越(壽一千歲命無中夭。聖人不出其中。即八難之一)皆苦樂相間。在因之時行五常五戒。五常者。仁義禮智信。五戒者。不殺不盜不邪淫不妄語不飲酒。行中品十善。感此道身。六天道。二十八天不同(欲界六天。色界十八天。無色界四天)初欲界六天者。一四天王天(居須彌山腹)二忉利天(居須彌山頂。自有三十三天。已上二天單修上品十善。得生其中)三夜摩天。四兜率天。五化樂天。六他化自在天(已上四天空居。修上品十善。兼坐未到定。得生其中)次色界十八天分為四禪。初禪三天(梵眾梵輔大梵)二禪三天(少光無量光光音)三禪三天(少凈無量凈遍凈)四禪九天(無雲福生廣果。已上三天凡夫住處。修上品十善坐禪者得生其中。無想天外道所居。無煩無熱善見善現色究竟。已上五天第三果居處。上之九天離欲粗散。未出色籠故名色界。坐

【現代漢語翻譯】現代漢語譯本廟神：沒有福德的人，居住在不乾淨的地方，沒有飲食，經常遭受鞭打，被驅使去填河塞海，承受無量的痛苦。由於諂媚欺誑的心意，造作下品的五逆十惡，感得此道之身。四、阿修羅道：阿修羅翻譯為『無酒』，又『無端正』，又『無天』。他們或者居住在海岸、海底的宮殿中，裝飾華麗，但常常喜歡爭鬥，內心充滿恐懼。在因地時，雖然奉行五常，但懷有猜忌之心，爲了勝過他人，而造作下品的十善，感得此道之身。五、人道：四大洲各不相同，分別是東弗婆提（壽命二百五十歲）、南閻浮提（壽命一百歲）、西瞿耶尼（壽命五百歲）、北郁單越（壽命一千歲，壽命沒有中途夭折的情況，聖人不出世於此地，屬於八難之一），都是苦樂交織。在因地時，奉行五常五戒。五常指的是仁、義、禮、智、信。五戒指的是不殺生、不偷盜、不邪淫、不妄語、不飲酒。行中品的十善，感得此道之身。六、天道：二十八天各不相同（欲界六天，色界十八天，無色界四天）。首先是欲界六天：一、四天王天（居住在須彌山的山腰）；二、忉利天（居住在須彌山的山頂，有三十三天。以上二天僅僅修習上品十善，就能得生其中）。三、夜摩天；四、兜率天；五、化樂天；六、他化自在天（以上四天空居，修習上品十善，兼修未到定，就能得生其中）。其次是色界十八天，分為四禪。初禪三天（梵眾天、梵輔天、大梵天）；二禪三天（少光天、無量光天、光音天）；三禪三天（少凈天、無量凈天、遍凈天）；四禪九天（無雲天、福生天、廣果天。以上三天是凡夫居住的地方，修習上品十善並坐禪的人可以得生其中。無想天是外道所居住的地方。無煩天、無熱天、善見天、善現天、色究竟天。以上五天是第三果阿那含所居住的地方。以上的九天，遠離了慾望和粗散，但還沒有脫離色界的束縛，所以稱為色界。坐禪

【English Translation】 English version Temple Gods: Those without merit dwell in unclean places, lack food and drink, and are constantly subjected to whipping, forced to fill rivers and seas, enduring immeasurable suffering. Due to flattering and deceitful intentions, they commit lower-grade five rebellious acts and ten evils, resulting in this form of existence. Four, Asura Realm: Asura translates to 'without wine,' also 'without beauty,' and 'without heaven.' They may reside in palaces on the coast or at the bottom of the sea, adorned magnificently, but they often enjoy fighting and are filled with extreme fear. In their past lives, although they practiced the five constant virtues, they harbored suspicion and, in order to surpass others, committed lower-grade ten good deeds, resulting in this form of existence. Five, Human Realm: The four continents are different, namely, East Purvavideha (Purva-videha) (lifespan of 250 years), South Jambudvipa (Jambudvipa) (lifespan of 100 years), West Aparagodaniya (Apara-godaniya) (lifespan of 500 years), North Uttarakuru (Uttara-kuru) (lifespan of 1000 years, with no premature deaths; sages do not appear there, one of the eight difficulties), all experiencing a mixture of suffering and happiness. In their past lives, they practiced the five constant virtues and the five precepts. The five constant virtues are benevolence, righteousness, propriety, wisdom, and trustworthiness. The five precepts are not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. By practicing middle-grade ten good deeds, they attain this form of existence. Six, Deva Realm: The twenty-eight heavens are different (six heavens of the desire realm, eighteen heavens of the form realm, four heavens of the formless realm). First, the six heavens of the desire realm: 1. Four Heavenly Kings Heaven (Cāturmahārājika) (resides on the waist of Mount Sumeru (Sumeru)); 2. Trayastrimsa Heaven (Trayastrimsa) (resides on the summit of Mount Sumeru, having thirty-three heavens. The above two heavens only cultivate upper-grade ten good deeds to be born there). 3. Yama Heaven (Yama); 4. Tushita Heaven (Tusita); 5. Nirmanarati Heaven (Nirmanarati); 6. Paranirmita-vasavartin Heaven (Paranirmita-vasavartin) (The above four heavens reside in the sky, cultivating upper-grade ten good deeds and practicing the preliminary concentration to be born there). Next, the eighteen heavens of the form realm are divided into four dhyanas (dhyanas). The first dhyana has three heavens (Brahma-parisadya, Brahma-purohita, Maha-brahma); the second dhyana has three heavens (Parittabha, Apramanabha, Abhasvara); the third dhyana has three heavens (Parittasubha, Apramanasubha, Subhakrtsna); the fourth dhyana has nine heavens (Anabhraka, Punyabhijana, Brhatphala. The above three heavens are where ordinary people reside; those who cultivate upper-grade ten good deeds and practice dhyana can be born there. Asamjnasattva is where non-Buddhists reside. Avrha, Atapa, Sudrsa, Sudarsana, Akanistha. The above five heavens are where the third fruit Anagamin (Anagamin) reside. The above nine heavens are free from desire and coarse distractions but have not escaped the cage of form, hence the name form realm. Sitting in dhyana

得禪定故得禪名)三無色界四天(空處識處無所有處非非想。已上四天只有四陰而無色蘊。故得名也)上來所釋。從地獄至非非想天。雖然苦樂不同。未免生而復死死已還生。故名生死。此是藏教實有苦諦。二集諦者。即見思惑。又云見修。又云四住。又云染污無知。又云取相惑。又云枝末無明。又云通惑。又云界內惑。雖名不同。但見思耳。初釋見惑。有八十八使。所謂一身見。二邊見。三見取。四戒取。五邪見(已上利使)六貪。七瞋。八癡。九慢。十疑(已上鈍使)此十使歷三界四諦下。增減不同。成八十八。謂欲界苦十使具足。集滅各七使。除身見邊見戒取。道諦八使。除身見邊見。四諦下合為三十二。上二界四諦下。余皆如欲界。只於每諦下除瞋使。故一界各有二十八。二界合為五十六。並前三十二。合為八十八使也。二明思惑者。有八十一品。謂三界分為九地。欲界合為一地。四禪四定為八。共為九地。欲界一地中。有九品貪瞋癡慢。言九品者。上上上中上下。中上中中中下。下上下中下下。上八地各有九品。除瞋使。故成八十一也。上來見思不同。總是藏教實有集諦。三滅諦者。滅前苦集。顯偏真理。因滅會真。滅非真諦。四道諦者。略則戒定慧。廣則三十七道品。此三十七合為七科。一四念處。一觀

【現代漢語翻譯】現代漢語譯本（因獲得禪定而得名）三無**四天（空無邊處天、識無邊處天、無所有處天、非想非非想處天。以上四天只有四陰而沒有色蘊，因此得名）。以上所解釋的，從地獄到非想非非想天，雖然苦樂不同，但都無法避免生了又死，死了又生的輪迴，所以稱為生死。這是藏教所說的真實存在的苦諦。二集諦，指的是見思惑，也稱為見修惑、四住惑、染污無知、取相惑、枝末無明、通惑、界內惑。雖然名稱不同，但都指見惑和思惑。首先解釋見惑，有八十八使，包括：一、身見（認為五蘊的身是我）；二、邊見（執著于斷滅或常恒的極端）；三、見取（認為錯誤的見解是正確的）；四、戒取（認為持守錯誤的戒律可以解脫）；五、邪見（錯誤的見解）（以上為利使）；六、貪；七、瞋；八、癡；九、慢；十、疑（以上為鈍使）。這十使在三界四諦下，增減不同，形成了八十八使。具體來說，欲界苦諦下十使具足，集諦和滅諦下各有七使，去除了身見、邊見、戒取。道諦下有八使，去除了身見、邊見。四諦下合起來共有三十二使。上二界（色界和無色界）四諦下，其餘情況與欲界相同，只是在每個諦下都去除了瞋使。因此，一界各有二十八使，二界合起來為五十六使，加上之前的三十二使，合起來就是八十八使。二、說明思惑，有八十一品。將三界分為九地，欲界合為一地，四禪四定為八地，總共九地。欲界一地中，有九品貪瞋癡慢。九品指的是：上上、上中、上下，中上、中中、中下，下上、下中、下下。上八地各有九品，去除了瞋使，因此形成了八十一品。以上見惑和思惑不同，但都是藏教所說的真實存在的集諦。三、滅諦，指的是滅除之前的苦和集，顯現偏真之理。通過滅除而體會真理，滅除的本身並非真諦。四、道諦，簡略來說是戒、定、慧，廣義來說是三十七道品。這三十七道品合為七科：一、四念處，即觀身

【English Translation】 English version (Gaining Samadhi (Dhyana) gives the name of Dhyana) Three formless realms and Four Heavens (Realm of infinite space, Realm of infinite consciousness, Realm of nothingness, Realm of neither perception nor non-perception. The above four heavens only have four Skandhas (aggregates) and no Rupa Skandha (form aggregate), hence the name). The above explanation, from hell to the Heaven of Neither Perception nor Non-Perception, although suffering and happiness are different, cannot avoid being born and dying again and again. Therefore, it is called Samsara (birth and death). This is the real suffering truth (Dukkha Satya) of the Tripitaka teaching. The second Truth of Arising (Samudaya Satya) refers to the delusions of views and thoughts, also known as delusions of views and cultivation, the four abodes, defiled ignorance, grasping at appearances, branch-end ignorance, common delusions, and delusions within the realms. Although the names are different, they all refer to delusions of views and thoughts. First, explaining the delusions of views, there are eighty-eight 'messengers' (fetters), namely: 1. Self-view (Sakkayaditthi) (the view that the five aggregates are 'I'); 2. Extreme view (Antagrahaditthi) (attachment to the extremes of annihilation or permanence); 3. View-attachment (Ditthupadana) (the belief that wrong views are correct); 4. Morality-attachment (Silabbatupadana) (the belief that adhering to wrong precepts can lead to liberation); 5. Wrong view (Micchaditthi) (incorrect views) (the above are sharp fetters); 6. Greed (Lobha); 7. Hatred (Dosa); 8. Delusion (Moha); 9. Pride (Mana); 10. Doubt (Vicikiccha) (the above are dull fetters). These ten fetters increase or decrease under the Four Noble Truths in the Three Realms, forming eighty-eight fetters. Specifically, in the Desire Realm, the Truth of Suffering has all ten fetters, while the Truths of Arising and Cessation each have seven fetters, excluding self-view, extreme view, and morality-attachment. The Truth of the Path has eight fetters, excluding self-view and extreme view. Under the Four Truths, there are a total of thirty-two fetters. In the upper two realms (Form Realm and Formless Realm), the situation under the Four Truths is the same as in the Desire Realm, except that hatred is removed under each Truth. Therefore, each realm has twenty-eight fetters, and the two realms together have fifty-six fetters, plus the previous thirty-two fetters, making a total of eighty-eight fetters. Second, explaining the delusions of thought, there are eighty-one grades. The Three Realms are divided into nine grounds: the Desire Realm is combined into one ground, and the four Dhyanas and four Samapattis are eight grounds, making a total of nine grounds. In the Desire Realm, there are nine grades of greed, hatred, delusion, and pride. The nine grades refer to: superior-superior, superior-middle, superior-inferior, middle-superior, middle-middle, middle-inferior, inferior-superior, inferior-middle, inferior-inferior. The upper eight grounds each have nine grades, excluding hatred, thus forming eighty-one grades. The above delusions of views and thoughts are different, but they are all the real Truth of Arising (Samudaya Satya) of the Tripitaka teaching. Third, the Truth of Cessation (Nirodha Satya) refers to the cessation of the previous suffering and arising, revealing the principle of partial truth. Realizing the truth through cessation, the cessation itself is not the ultimate truth. Fourth, the Truth of the Path (Magga Satya), briefly speaking, is morality (Sila), concentration (Samadhi), and wisdom (Prajna); broadly speaking, it is the Thirty-Seven Limbs of Enlightenment (Bodhipakkhiya-dhammas). These thirty-seven limbs are combined into seven categories: 1. The Four Foundations of Mindfulness (Satipatthana), which is the contemplation of the body

身不凈(色蘊)二觀受是苦(受蘊)三觀心無常(識蘊)四觀法無我(想行蘊)二四正勤。一未生惡令不生。二已生惡令滅。三未生善令生。四已生善令增長。三四如意足(慾念進慧)四五根(信進念定慧)五五力(同上根名)六七覺支(念擇進喜輕安定舍)七八正道(正見正思惟正語正業正精進正定正念正命)。已上七科。即是藏教生滅道諦。然如前所列四諦名數。通下三教。但是隨教廣狹勝劣。生滅無生無量無作不同耳。故向下名數更不再列。然四諦之中分世出世。前二諦為世間因果(苦果集因)。后二諦為出世間因果(滅果道因)。問何故世出世前果后因耶。答聲聞根鈍知苦斷集慕果修因。是故然也。略明藏教修行人之與位。初明聲聞位分二。初凡二聖。凡又二。外凡內凡。釋外凡中自分三。初五停心。一多貪眾生不凈觀。二多嗔眾生慈悲觀。三多散眾生數息觀。四愚癡眾生因緣觀。五多障眾生唸佛觀。二別相念處(如前四念處是)。三總相念處一觀身不凈。受心法皆不凈。乃至觀法無我。身受心亦無我。中間例知(已上三科名外凡。亦名資糧位)。二明內凡者有四。謂暖頂忍世第一(此四位為內凡。亦名加行位。又名四善根位)。上來內凡外凡總名凡位。亦名七方便位。次明聖位亦分三。一見道(初果)二修

【現代漢語翻譯】現代漢語譯本：身不凈（色蘊）：第一觀是身體不潔凈。二觀受是苦（受蘊）：第二觀是感受是痛苦的。三觀心無常（識蘊）：第三觀是心是無常的。四觀法無我（想行蘊）：第四觀是諸法無我。二四正勤：兩種四正勤。一是未生之惡令其不生。二是已生之惡令其滅除。三是未生之善令其生起。四是已生之善令其增長。三四如意足（慾念進慧）：三種四如意足，即欲如意足、念如意足、精進如意足、智慧如意足。四五根（信進念定慧）：四種五根，即信根、精進根、念根、定根、慧根。五五力（同上根名）：五種五力，與五根同名，即信力、精進力、念力、定力、慧力。六七覺支（念擇進喜輕安定舍）：六種七覺支，即念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。七八正道（正見正思惟正語正業正精進正定正念正命）：七種八正道，即正見、正思惟、正語、正業、正精進、正定、正念、正命。以上七科，即是藏教生滅道諦。然而如前所列四諦名數，通下三教。但是隨教廣狹勝劣，生滅、無生、無量、無作不同罷了。故向下名數更不再列。然而四諦之中分世出世。前二諦為世間因果（苦果集因）。后二諦為出世間因果（滅果道因）。問：何故世出世前果后因耶？答：聲聞根鈍，知苦斷集，慕果修因。是故然也。略明藏教修行人之與位。初明聲聞位分二：初凡二聖。凡又二：外凡、內凡。釋外凡中自分三：初五停心。一、多貪眾生不凈觀。二、多嗔眾生慈悲觀。三、多散眾生數息觀。四、愚癡眾生因緣觀。五、多障眾生唸佛觀。二、別相念處（如前四念處是）。三、總相念處：一觀身不凈，受心法皆不凈。乃至觀法無我，身受心亦無我。中間例知（已上三科名外凡，亦名資糧位）。二明內凡者有四：謂暖、頂、忍、世第一（此四位為內凡，亦名加行位，又名四善根位）。上來內凡外凡總名凡位，亦名七方便位。次明聖位亦分三：一見道（初果），二修道（二三果）。

【English Translation】 English version: 'The body is impure' (rupa skandha [form aggregate]): The first contemplation is that the body is impure. 'Feeling is suffering' (vedana skandha [feeling aggregate]): The second contemplation is that feeling is suffering. 'The mind is impermanent' (vijnana skandha [consciousness aggregate]): The third contemplation is that the mind is impermanent. 'The dharma is without self' (samjna and samskara skandhas [perception and mental formations aggregates]): The fourth contemplation is that all dharmas are without self. Two sets of Four Right Exertions: The first is to prevent unwholesome states that have not yet arisen from arising. The second is to eliminate unwholesome states that have already arisen. The third is to generate wholesome states that have not yet arisen. The fourth is to increase wholesome states that have already arisen. Three sets of Four Bases of Supernormal Powers (desire, effort, mindfulness, wisdom): The four bases of supernormal powers are the base of desire, the base of effort, the base of mindfulness, and the base of wisdom. Four sets of Five Roots (faith, effort, mindfulness, concentration, wisdom): The five roots are the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. Five sets of Five Powers (same names as the roots above): The five powers are the same as the five roots, namely the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom. Six sets of Seven Factors of Enlightenment (mindfulness, investigation, effort, joy, tranquility, concentration, equanimity): The seven factors of enlightenment are mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity. Seven sets of Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right concentration, right mindfulness): The eightfold noble path is right view, right thought, right speech, right action, right livelihood, right effort, right concentration, and right mindfulness. The above seven categories constitute the Path Truth of the Hinayana teaching, which involves arising and ceasing. However, the names and numbers of the Four Noble Truths listed earlier are common to the three lower teachings. The differences lie only in the breadth, superiority, and inferiority of the teachings, and whether they involve arising and ceasing, non-arising, immeasurability, or non-action. Therefore, the names and numbers will not be listed again below. Among the Four Noble Truths, there is a distinction between the mundane and the supramundane. The first two truths are the mundane cause and effect (suffering as the effect, accumulation as the cause). The latter two truths are the supramundane cause and effect (cessation as the effect, the path as the cause). Question: Why is it that in the mundane and supramundane, the effect comes before the cause? Answer: Because the sravakas [hearers] have dull faculties, they understand suffering and cut off accumulation, and they admire the result and cultivate the cause. That is why it is so. Briefly explaining the practitioners and stages of the Hinayana teaching. First, explaining the sravaka stages, there are two: the ordinary and the noble. The ordinary is further divided into two: outer ordinary and inner ordinary. Explaining the outer ordinary, it is divided into three: First, the Five Stopping-the-Mind Contemplations. 1. For beings with much greed, the contemplation of impurity. 2. For beings with much anger, the contemplation of loving-kindness and compassion. 3. For beings with much distraction, the contemplation of counting breaths. 4. For beings with much ignorance, the contemplation of dependent origination. 5. For beings with many hindrances, the contemplation of Buddha-recollection. Second, the Separate Aspects of Mindfulness (such as the Four Foundations of Mindfulness mentioned earlier). Third, the General Aspects of Mindfulness: One contemplates the body as impure, and also contemplates feeling, mind, and dharmas as impure. And even contemplates dharmas as without self, and also contemplates the body, feeling, and mind as without self. The middle can be known by analogy (the above three categories are called outer ordinary, also called the stage of accumulation). Second, explaining the inner ordinary, there are four: namely warmth, peak, forbearance, and the highest mundane dharma (these four stages are called inner ordinary, also called the stage of application, also called the stage of the four good roots). The above inner ordinary and outer ordinary are collectively called the ordinary stage, also called the stage of the seven expediencies. Next, explaining the noble stage, it is also divided into three: the stage of seeing the path (first fruit [Sotapanna]), the stage of cultivation (second and third fruits [Sakadagami and Anagami]).

道(二三果)三無學道(四果)。一須陀洹。此翻預流。此位斷三界八十八使見惑。見真諦故名為見道。又名聖位。二斯陀含。此云一來。此位斷欲界九品思中。斷前六品盡。后三品猶在。故更一來。三阿那含。此云不來。此位斷欲殘思盡。進斷上八地思。四阿羅漢。此云無學。又云無生。又云殺賊。又云應供。此位斷見思俱盡。子縳已斷果縛猶在。名有餘涅槃。若灰身滅智名無餘涅槃。又名孤調解脫。略明聲聞位竟。次明緣覺。亦名獨覺。值佛出世。稟十二因緣教。所謂一無明(煩惱障煩惱道)二行(業障業道。此二支屬過去)三識(托胎一分氣息)四名色(名是心色是質)五六入(六根成此胎中)六觸(出胎)七受(領納前境好惡等事。從識至受名現在五果)八愛(愛色男女金銀錢物等事)九取(凡見一切境。皆生取著心。此二未來因。皆屬煩惱。如過去無明)十有(業已成就。是未來因屬業道。如過去行)十一生(未來受生事)十二老死。此是所滅之境。與前四諦開合之異耳。云何開合。謂無明行愛取有。此之五支合為集諦。餘七支為苦諦也。既名異義同。何故重說。為機宜不同故。緣覺之人先觀集諦。所謂無明緣行。行緣識。乃至生緣老死。此則生起。若滅觀者。無明滅則行滅。乃至生滅則老死滅。因觀十二

【現代漢語翻譯】現代漢語譯本道（二三果）：指須陀洹（Sotapanna，預流果）、斯陀含（Sakadagami，一來果）和阿那含（Anagami，不來果）這三個果位，屬於有學位。三無學道（四果）：指阿羅漢（Arahat，無學果）。一、須陀洹（Sotapanna）：翻譯為『預流』。此果位斷除三界八十八使的見惑。因為見到真諦，所以稱為見道，又名聖位。二、斯陀含（Sakadagami）：意為『一來』。此果位斷除欲界九品思惑中的前六品，后三品仍然存在，所以還需要再來欲界一次。三、阿那含（Anagami）：意為『不來』。此果位斷除欲界剩餘的思惑，並進一步斷除上八地的思惑。四、阿羅漢（Arahat）：意為『無學』，又稱為『無生』、『殺賊』、『應供』。此果位斷除見惑和思惑，子縛（煩惱之因）已經斷除，但果縛（業報之果）仍然存在，稱為有餘涅槃。如果灰身滅智，則稱為無餘涅槃，又名孤調解脫。以上簡要說明了聲聞乘的果位。接下來闡明緣覺，也稱為獨覺。他們于佛陀未出世時，通過觀察十二因緣而覺悟。十二因緣分別是：一、無明（Avidya，煩惱障和煩惱道）：指對真理的無知。二、行（Samskara，業障和業道）：指過去所造作的善惡業。（以上兩支屬於過去）三、識（Vijnana）：指投胎時的最初意識。四、名色（Namarupa）：『名』指精神，『色』指物質，指胎中的身心。五、六入（Sadayatana）：指胎中形成的六根（眼、耳、鼻、舌、身、意）。六、觸（Sparsa）：指出胎后六根接觸外境。七、受（Vedana）：指領納前境的好惡等感受。（從識到受稱為現在的五果）八、愛（Trsna）：指對色、男女、金銀財物等的貪愛。九、取（Upadana）：指對一切境界產生執著之心。（以上兩支是未來的因，屬於煩惱，如同過去的無明）十、有（Bhava）：指業力已經成就，是未來的因，屬於業道，如同過去的行。十一、生（Jati）：指未來受生的事情。十二、老死（Jaramarana）：指衰老和死亡。這些是需要滅除的境界，與四聖諦的開合有所不同。如何開合呢？無明、行、愛、取、有這五支合為集諦，其餘七支為苦諦。既然名稱不同但意義相同，為何要重複說明呢？這是因為眾生的根機不同。緣覺之人首先觀察集諦，即無明緣行，行緣識，乃至生緣老死，這是生起的次第。如果進行滅觀，則無明滅則行滅，乃至生滅則老死滅。因此，通過觀察十二因緣……

【English Translation】 English version The Path (Two or Three Fruits): Refers to the Sotapanna (Stream-enterer), Sakadagami (Once-returner), and Anagami (Non-returner) fruits, which belong to the path of learners (those still in training). The Three Paths of No-More-Learning (Four Fruits): Refers to the Arahat (Arhat), the fruit of no-more-learning. 1. Sotapanna: Translated as 'Stream-enterer'. This stage cuts off the view-delusions of the eighty-eight afflictions of the Three Realms. Because they have seen the true reality, it is called the path of seeing, also known as the stage of the sage. 2. Sakadagami: Meaning 'Once-returner'. This stage cuts off the first six of the nine grades of thought-delusions in the Desire Realm, with the last three grades still remaining. Therefore, they will return to the Desire Realm once more. 3. Anagami: Meaning 'Non-returner'. This stage cuts off the remaining thought-delusions of the Desire Realm and further cuts off the thought-delusions of the upper eight realms. 4. Arahat: Meaning 'No-more-learning', also called 'No-birth', 'Thief-killer', and 'Worthy of offerings'. This stage cuts off both view-delusions and thought-delusions. The bond of the 'child' (cause of affliction) has been cut off, but the bond of the 'fruit' (result of karma) still remains, called Nirvana with remainder. If the body is reduced to ashes and wisdom extinguished, it is called Nirvana without remainder, also known as solitary liberation. The above briefly explains the stages of the Sravakas (Voice-hearers). Next, we explain the Pratyekabuddhas, also known as Solitary Buddhas. They awaken by observing the Twelve Links of Dependent Origination when a Buddha is not present in the world. The Twelve Links are: 1. Ignorance (Avidya, affliction-obstacle and affliction-path): Refers to ignorance of the truth. 2. Action (Samskara, karma-obstacle and karma-path): Refers to the good and evil deeds created in the past. (The above two links belong to the past) 3. Consciousness (Vijnana): Refers to the initial consciousness at the time of conception. 4. Name and Form (Namarupa): 'Name' refers to the mental aspect, and 'Form' refers to the material aspect, referring to the mind and body in the womb. 5. Six Entrances (Sadayatana): Refers to the six sense organs (eye, ear, nose, tongue, body, and mind) formed in the womb. 6. Contact (Sparsa): Refers to the contact of the six sense organs with the external world after birth. 7. Feeling (Vedana): Refers to the reception of good and bad feelings from the external world. (From consciousness to feeling are called the five fruits of the present) 8. Craving (Trsna): Refers to the craving for forms, men and women, gold, silver, and material possessions. 9. Grasping (Upadana): Refers to the arising of attachment to all realms. (The above two links are the causes of the future, belonging to afflictions, like past ignorance) 10. Becoming (Bhava): Refers to the accomplishment of karmic force, which is the cause of the future, belonging to the path of karma, like past action. 11. Birth (Jati): Refers to the matter of future rebirth. 12. Old Age and Death (Jaramarana): Refers to aging and death. These are the realms to be extinguished, and the opening and closing of the Four Noble Truths are different. How are they opened and closed? Ignorance, action, craving, grasping, and becoming are combined into the Truth of Suffering's Origin (Samudaya), and the remaining seven links are the Truth of Suffering (Dukkha). Since the names are different but the meanings are the same, why repeat the explanation? This is because the capacities of sentient beings are different. Pratyekabuddhas first observe the Truth of Suffering's Origin, that is, ignorance conditions action, action conditions consciousness, and so on, until birth conditions old age and death, which is the order of arising. If one observes the cessation, then with the cessation of ignorance, action ceases, and so on, until with the cessation of birth, old age and death cease. Therefore, by observing the Twelve Links...

因緣覺真諦理。故言緣覺。言獨覺者。出無佛世獨宿孤峰。觀物變易自覺無生。故名獨覺。兩名不同。行位無別。此人斷三界見思。與聲聞同。更侵習氣故居聲聞上。次明菩薩位者。從初發心。緣四諦境。發四弘願。修六度行。一未度者令度。即眾生無邊誓願度。此緣苦諦境。二未解者令解。即煩惱無盡誓願斷。此緣集諦境。三未安者令安。即法門無量誓願學。此緣道諦境。四未得涅槃者令得涅槃。即佛道無上誓願成。此緣滅諦境。既已發心。須行行填愿。於三阿僧祇劫修六度行。百劫種相好。言三阿(無)僧祇(數)劫(時)者。且約釋迦修菩薩道時。論分限者。從古釋迦至尸棄佛。值七萬五千佛。名初阿僧祇。從此常離女身及四惡趣。常修六度。然自不知當作佛。若望聲聞位。即五停心總別念處(外凡)次從尸棄佛至然燈佛。值七萬六千佛。名第二阿僧祇。此時用七莖蓮華供養。布發掩泥。得受記莂號釋迦文。爾時自知作佛。口未能說。若望聲聞位。即暖位。次從然燈佛至毗婆尸佛。七萬七千佛。名第三阿僧祇滿。此時自知。亦向人說必當作佛。自他不疑。若望聲聞位即頂位。經如許時修六度竟。更住百劫種相好因。修百福成一相。福義多途。難可定判。又云。大千盲人治差為一福等。修行六度各有滿時。如尸毗

【現代漢語翻譯】現代漢語譯本因緣覺的真諦理，所以稱為緣覺（Pratyekabuddha，靠自己領悟佛法的人）。說到獨覺，是指生於沒有佛陀出世的時代，獨自住在寂靜的山峰，觀察事物變化，自己覺悟到無生（不生不滅的真理）。所以稱為獨覺。雖然名稱不同，但修行位次沒有區別。這種人斷除了三界（欲界、色界、無色界）的見惑和思惑，與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的人）相同。但他們進一步斷除了習氣，所以位居聲聞之上。接下來闡述菩薩（Bodhisattva，立志成佛的修行者）的位次。從最初發心開始，緣於四諦（苦、集、滅、道）之境，發起四弘誓願。修習六度（佈施、持戒、忍辱、精進、禪定、智慧）之行。第一，未被度化的人，令其被度化，即眾生無邊誓願度。這緣于苦諦之境。第二，未理解的人，令其理解，即煩惱無盡誓願斷。這緣于集諦之境。第三，未安樂的人，令其安樂，即法門無量誓願學。這緣于道諦之境。第四，未得涅槃（Nirvana，解脫）的人，令其得涅槃，即佛道無上誓願成。這緣于滅諦之境。既然已經發心，就必須以修行來填滿誓願。於三大阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）修習六度之行，並用一百劫的時間來種植相好（佛陀的殊勝外貌特徵）。說到三大阿僧祇劫，且以釋迦牟尼佛（Śākyamuni，佛教的創始人）修菩薩道時為例，來論述時間的分限。從古釋迦佛到尸棄佛（Śikhin，過去七佛之一），值遇了七萬五千尊佛，稱為初阿僧祇劫。從那時起，常常脫離女身以及四惡趣（地獄、餓鬼、畜生、阿修羅），常常修習六度。然而自己並不知道將來會成佛。如果與聲聞位相比，相當於五停心觀和總別念處（外凡）。其次，從尸棄佛到燃燈佛（Dīpaṃkara，過去佛），值遇了七萬六千尊佛，稱為第二阿僧祇劫。此時用七莖蓮花供養，鋪開頭髮遮蓋泥土，得到燃燈佛的授記，號為釋迦文。那時自己知道將來會成佛，但口不能說。如果與聲聞位相比，相當於暖位。再次，從燃燈佛到毗婆尸佛（Vipaśyin，過去七佛之一），值遇了七萬七千尊佛，稱為第三阿僧祇劫圓滿。此時自己知道，也向人說將來必定成佛，自己和他人都不懷疑。如果與聲聞位相比，相當於頂位。經過如此長的時間修習六度完畢，更安住一百劫來種植相好之因，修百福成就一相。福的含義有很多，難以確定判斷。又說，將大千世界的盲人治好，算作一福等等。修行六度各有圓滿之時，例如尸毗王（Śibi）...

【English Translation】 English version Because of the true principle of Dependent Origination Enlightenment, it is called Pratyekabuddha (one who attains enlightenment on their own). As for 'Solitary Buddha,' it refers to one who is born in a world without a Buddha, dwelling alone on a solitary peak, observing the changes of things, and realizing the non-arising (the truth of non-birth and non-death) on their own. Therefore, they are called Solitary Buddhas. Although the names are different, there is no difference in their stages of practice. These individuals have severed the delusions of views and thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm), which is the same as Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings). However, they further diminish habitual tendencies, so they reside above the Śrāvakas. Next, the stages of Bodhisattvas (those who aspire to become Buddhas) are explained. From the initial arising of the aspiration, based on the Four Noble Truths (suffering, accumulation, cessation, path), they make the Four Great Vows. They cultivate the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom). First, to liberate those who have not been liberated, which is the vow to liberate limitless beings. This is based on the Truth of Suffering. Second, to enlighten those who have not been enlightened, which is the vow to extinguish endless afflictions. This is based on the Truth of Accumulation. Third, to bring peace to those who are not at peace, which is the vow to learn limitless Dharma doors. This is based on the Truth of the Path. Fourth, to enable those who have not attained Nirvana (liberation) to attain Nirvana, which is the vow to accomplish the unsurpassed Buddha Way. This is based on the Truth of Cessation. Having made these vows, one must fulfill them through practice. They cultivate the Six Perfections for three Asaṃkhya-kalpas (extremely long units of time) and spend one hundred kalpas planting the causes for the marks and characteristics (auspicious physical features of a Buddha). Speaking of the three Asaṃkhya-kalpas, let's take the example of Śākyamuni Buddha (the founder of Buddhism) when he was cultivating the Bodhisattva path to discuss the limits of time. From Ancient Śākyamuni Buddha to Śikhin Buddha (one of the past seven Buddhas), he encountered 75,000 Buddhas, which is called the first Asaṃkhya-kalpa. From that time on, he was always free from female bodies and the four evil realms (hells, hungry ghosts, animals, asuras), and he constantly cultivated the Six Perfections. However, he did not know that he would become a Buddha in the future. Compared to the Śrāvaka stages, this is equivalent to the Five Stopping-the-Mind Contemplations and the General and Specific Mindfulness (outer preliminary stages). Next, from Śikhin Buddha to Dīpaṃkara Buddha (a past Buddha), he encountered 76,000 Buddhas, which is called the second Asaṃkhya-kalpa. At this time, he offered seven lotus flowers and spread his hair to cover the mud, receiving the prediction from Dīpaṃkara Buddha that he would be named Śākyamuni. At that time, he knew that he would become a Buddha in the future, but he could not say it. Compared to the Śrāvaka stages, this is equivalent to the Warmth Stage. Again, from Dīpaṃkara Buddha to Vipaśyin Buddha (one of the past seven Buddhas), he encountered 77,000 Buddhas, which is called the completion of the third Asaṃkhya-kalpa. At this time, he knew and also told others that he would definitely become a Buddha in the future, and neither he nor others doubted it. Compared to the Śrāvaka stages, this is equivalent to the Peak Stage. After such a long time of cultivating the Six Perfections, he further dwells for one hundred kalpas to plant the causes for the marks and characteristics, cultivating one mark with a hundred blessings. The meaning of blessing is multifaceted and difficult to determine. It is also said that curing the blind people of the great chiliocosm is counted as one blessing, and so on. The cultivation of the Six Perfections each has a time of completion, such as King Śibi...

王代鴿檀滿。普明王舍國尸滿。羼提仙人為歌利王割截無恨忍滿。大施太子抒海。並七日翹足贊弗沙佛進滿。尚阇黎鵲巢頂上禪滿。劬嬪大臣分閻浮提七分息諍智滿。望初聲聞位是下忍位。次入補處生兜率。托胎出胎。出家降魔。安坐不動。為中忍位。次一剎那入上忍位。次一剎那入世第一位。發真無漏。三十四心頓斷見思習氣。坐木菩提樹下。生草為座。成劣應丈六身佛。受梵王請。三轉法輪。度三根性。住世八十年。現老比丘相。薪盡火滅入無餘涅槃者。即三藏佛果也。上來所釋三人修行證果雖則不同。然同斷見思。同出三界。同證偏真。只行三百由旬入化城耳。略明藏教竟。次明通教者。通前藏教通后別圓。故名通教。又從當教得名。謂三人同以無言說道。體色入空。故名通教。依大品經。干慧等十地。即是此教位次也。一干慧地。未有理水故得其名。即外凡位。與藏教五停心總別等三位齊。二性地。相似得法性水。伏見思惑。即內凡位。與藏教四善根齊。三八人地。四見地。此二位入無間三昧。斷三界八十八使見盡。發真無漏見真諦理。與藏教初果齊。五薄地。斷欲界九品思前六品。與藏教二果齊。六離欲地。斷欲界九品思盡。與藏教三果齊。七已辦地。斷三界見思惑盡。但斷正使不能侵習。如燒木成炭。與

【現代漢語翻譯】王代鴿檀滿（國王用鴿子交換檀木的故事）。普明王舍國尸滿（普明王在王舍國佈施身體的故事）。羼提仙人為歌利王割截無恨忍滿（羼提仙人被歌利王割截身體而無怨恨的故事）。大施太子抒海，並七日翹足贊弗沙佛進滿（大施太子傾盡大海之水，並翹足七日讚歎弗沙佛的故事）。尚阇黎鵲巢頂上禪滿（尚阇黎在鵲巢頂上禪定的故事）。劬嬪大臣分閻浮提七分息諍智滿（劬嬪大臣將閻浮提分為七份以平息爭端的故事）。望初聲聞位是下忍位。次入補處生兜率（兜率天，欲界天之一），托胎出胎，出家降魔，安坐不動，為中忍位。次一剎那入上忍位。次一剎那入世第一位。發真無漏，三十四心頓斷見思習氣。坐木菩提樹下，生草為座，成劣應丈六身佛。受梵王請，三轉法輪，度三根性。住世八十年，現老比丘相。薪盡火滅入無餘涅槃者，即三藏佛果也。上來所釋三人修行證果雖則不同，然同斷見思，同出三界，同證偏真，只行三百由旬入化城耳。略明藏教竟。次明通教者，通前藏教通后別圓，故名通教。又從當教得名，謂三人同以無言說道，體色入空，故名通教。依大品經，干慧等十地，即是此教位次也。一干慧地。未有理水故得其名。即外凡位。與藏教五停心總別等三位齊。二性地。相似得法性水。伏見思惑。即內凡位。與藏教四善根齊。三八人地。四見地。此二位入無間三昧。斷三界八十八使見盡。發真無漏見真諦理。與藏教初果齊。五薄地。斷欲界九品思前六品。與藏教二果齊。六離欲地。斷欲界九品思盡。與藏教三果齊。七已辦地。斷三界見思惑盡。但斷正使不能侵習。如燒木成炭，與

【English Translation】 King Dài used pigeons to exchange for sandalwood, fulfilling his generosity (King Dai's story of exchanging pigeons for sandalwood). King Puming gave away his body in the city of Wangshe, fulfilling his generosity (King Puming's story of donating his body in Wangshe city). The Kshanti (patience) immortal was cut by King Geli without hatred, fulfilling his patience (The story of the Kshanti immortal being cut by King Geli without resentment). The great giving prince emptied the sea, and stood on one foot for seven days praising Buddha Fusha, fulfilling his progress (The story of the great giving prince emptying the sea and praising Buddha Fusha for seven days on one foot). Shang Sheli meditated on top of a magpie's nest, fulfilling his meditation (The story of Shang Sheli meditating on top of a magpie's nest). Minister Qu Pin divided Jambudvipa (the world) into seven parts to stop disputes, fulfilling his wisdom (The story of Minister Qu Pin dividing Jambudvipa into seven parts to quell disputes). Aspiring to the initial Shravaka (hearer) position is the lower patience position. Next, entering the position to be reborn in Tushita (Tushita Heaven, one of the heavens in the desire realm), conceiving, being born, renouncing the world, subduing demons, and sitting still is the middle patience position. In the next instant, entering the upper patience position. In the next instant, entering the foremost position in the world. Generating true non-outflow, in thirty-four thoughts, instantly cutting off the habits of views and thoughts. Sitting under the Bodhi tree, using grass as a seat, becoming an inferior sixteen-foot Buddha. Receiving the Brahma King's invitation, turning the Dharma wheel three times, liberating beings of three natures. Living in the world for eighty years, appearing as an old Bhikshu (monk). When the firewood is exhausted and the fire is extinguished, entering Nirvana without remainder is the fruit of the Three Pitakas Buddha. The three types of practitioners mentioned above, although their paths to enlightenment differ, all cut off views and thoughts, all leave the Three Realms, and all attain partial truth, only traveling three hundred yojanas (an ancient Indian unit of distance) to enter the transformed city. This concludes the brief explanation of the Tripitaka teaching. Next, explaining the Common Teaching, which connects to the preceding Tripitaka teaching and connects to the subsequent Distinct and Perfect teachings, hence the name Common Teaching. It is also named from the teaching itself, meaning the three types of practitioners all use unspoken words to explain the Dharma, and realize that form is emptiness, hence the name Common Teaching. According to the Mahaprajnaparamita Sutra, the ten grounds, starting with Dry Wisdom, are the stages of this teaching. First, the Dry Wisdom Ground. It is named because there is no water of principle. This is the outer ordinary position, equivalent to the three positions of the Five Stopping Thoughts, General and Specific, etc., in the Tripitaka teaching. Second, the Nature Ground. It is similar to obtaining the water of Dharma nature, subduing the delusions of views and thoughts. This is the inner ordinary position, equivalent to the Four Good Roots in the Tripitaka teaching. Third, the Eighth Person Ground. Fourth, the View Ground. These two positions enter the uninterrupted Samadhi, cutting off all eighty-eight messengers of views in the Three Realms, generating true non-outflow and seeing the truth of reality, equivalent to the first fruit in the Tripitaka teaching. Fifth, the Thin Ground. Cutting off the first six of the nine grades of thoughts in the desire realm, equivalent to the second fruit in the Tripitaka teaching. Sixth, the Detached from Desire Ground. Cutting off all nine grades of thoughts in the desire realm, equivalent to the third fruit in the Tripitaka teaching. Seventh, the Accomplished Ground. Cutting off all delusions of views and thoughts in the Three Realms, but only cutting off the direct messengers and not being able to invade the habits, like burning wood into charcoal, and with

藏教四果齊。聲聞位齊此。八辟支佛地。更侵習氣如燒炭成灰。九菩薩地。正使斷盡與二乘同。扶習潤生。道觀雙流。遊戲神通凈佛國土。十佛地。機緣若熟。以一念相應慧。頓斷殘習。坐七寶菩提樹下。以天衣為座。現帶劣勝應身成佛。為三乘根性。轉無生四諦法輪。緣盡入滅。正習俱除。如炭灰俱盡。經云。三獸度河。謂象馬兔也。喻斷惑不同故。又經云。諸法實相三乘皆得。亦不名佛。即此教也。此教三乘因同果異。證果雖異同斷見思。同出分段。同證偏真。然于菩薩中有二種。謂利鈍。鈍則但見偏空不見不空。止成當教果頭佛。行因雖殊。果與藏教齊。故言通前。若利根菩薩非但見空。兼見不空。不空即中道。分二種。謂但不但。若見但中別教來接。若見不但中圓教來接。故言通后。問何位受接。進入何位。答受接人三根不同。若上根三地四地被接。中根之人五地六地。下根之人七地八地。所接之教真似不同。若似位被接。別十回向圓十信位若真位受接。別初地圓初住。問此藏通二教。同是三乘。同斷四住。止出三界同證偏真。同行三百由旬。同入化城。何故分二。答誠如所問。然同而不同。所證雖同。大小巧拙永異。此之二教。是界內教。藏是界內小拙。不通於大故小。析色入空故拙。此教三人。雖當教內

【現代漢語翻譯】現代漢語譯本藏教四果齊（藏教的四種果位相同）。聲聞位齊此（聲聞的果位也與此相同）。八辟支佛地（第八個辟支佛的果位），更侵習氣如燒炭成灰（進一步消除習氣，就像燒炭成灰一樣）。九菩薩地（第九個菩薩的果位），正使斷盡與二乘同（即使斷盡煩惱也與聲聞、緣覺二乘相同），扶習潤生（憑藉習氣來幫助輪迴），道觀雙流（智慧和慈悲並行），遊戲神通凈佛國土（以神通遊戲，凈化佛的國土）。十佛地（第十個佛的果位），機緣若熟（如果機緣成熟），以一念相應慧（以與真理相應的一念智慧），頓斷殘習（立即斷除殘餘的習氣），坐七寶菩提樹下（坐在七寶菩提樹下），以天衣為座（以天衣為座），現帶劣勝應身成佛（示現帶有微小優劣的應化身成佛），為三乘根性（爲了聲聞、緣覺、菩薩三種根性的眾生），轉無生四諦法輪（轉動無生四諦的法輪），緣盡入滅（因緣盡了就進入涅槃），正習俱除（正惑和習氣都消除），如炭灰俱盡（就像炭和灰都燒盡一樣）。經云（經中說），『三獸度河（三種動物渡河），謂象馬兔也（指大象、馬和兔子）。』喻斷惑不同故（比喻斷除迷惑的程度不同）。又經云（經中又說），『諸法實相三乘皆得（諸法的真實相狀，聲聞、緣覺、菩薩三乘都可以證得），亦不名佛（但不能因此就稱為佛）。』即此教也（說的就是藏教）。此教三乘因同果異（藏教中，聲聞、緣覺、菩薩三乘的因相同，果不同），證果雖異同斷見思（證得的果位雖然不同，但都斷除見惑和思惑），同出分段（都脫離分段生死），同證偏真（都證得偏真涅槃）。然于菩薩中有二種（然而在菩薩中又有兩種），謂利鈍（指根性利和鈍）。鈍則但見偏空不見不空（根性遲鈍的只能見到偏空，見不到不空），止成當教果頭佛（只能成就藏教的最高果位的佛）。行因雖殊（修行的因雖然不同），果與藏教齊（果位與藏教相同），故言通前（所以說與前面的藏教相通）。若利根菩薩非但見空（如果根性銳利的菩薩不僅見到空），兼見不空（還能見到不空），不空即中道（不空就是中道）。分二種（分為兩種），謂但不但（指只見到中道和不僅見到中道）。若見但中別教來接（如果只見到中道，就會被別教接引），若見不但中圓教來接（如果不僅見到中道，就會被圓教接引），故言通后（所以說與後面的教法相通）。問何位受接（在什麼果位被接引）？進入何位（進入什麼果位）？答受接人三根不同（被接引的人根性不同）。若上根三地四地被接（如果是上等根性的人，在三地或四地時被接引），中根之人五地六地（中等根性的人在五地或六地時被接引），下根之人七地八地（下等根性的人在七地或八地時被接引）。所接之教真似不同（所接引的教法，真實程度不同）。若似位被接（如果是相似的果位被接引），別十回向圓十信位（進入別教的十回向位或圓教的十信位），若真位受接（如果是真實的果位被接引），別初地圓初住（進入別教的初地或圓教的初住）。問此藏通二教（藏教和通教），同是三乘（同樣是三乘），同斷四住（同樣斷除四住煩惱），止出三界同證偏真（同樣超出三界，證得偏真涅槃），同行三百由旬（同樣行走三百由旬），同入化城（同樣進入化城），何故分二（為什麼分為兩種教法）？答誠如所問（你問的確實很好）。然同而不同（然而相同之中也有不同）。所證雖同（所證得的果位雖然相同），大小巧拙永異（大小、巧妙和笨拙卻永遠不同）。此之二教（這兩種教法），是界內教（是侷限於三界之內的教法）。藏是界內小拙（藏教是侷限於三界之內的小乘和笨拙的教法），不通於大故小（不能通向大乘，所以是小乘），析色入空故拙（通過分析色法來證入空性，所以是笨拙）。此教三人（藏教中的聲聞、緣覺、菩薩三人），雖當教內（雖然在藏教內）

【English Translation】 English version The four fruits of the Tripitaka teaching are the same. The stage of Sravakas is also the same. The eighth stage of Pratyekabuddhas further diminishes habitual energies, like burning charcoal into ash. The ninth stage of Bodhisattvas, even if they completely cut off afflictions, is the same as the Two Vehicles (Sravakas and Pratyekabuddhas), supporting habitual energies to nourish rebirth, with wisdom and compassion flowing together, playfully using supernatural powers to purify Buddha lands. The tenth stage of Buddhahood, when the conditions are ripe, with a single thought of corresponding wisdom, instantly cuts off remaining habitual energies, sitting under the seven-jeweled Bodhi tree, using heavenly robes as a seat, manifesting a transformation body with slight superiorities and inferiorities to become a Buddha, for the three vehicles' (Sravakas, Pratyekabuddhas, and Bodhisattvas) dispositions, turning the wheel of the Four Noble Truths of non-origination, entering Nirvana when the conditions are exhausted, with both correct afflictions and habitual energies eliminated, like charcoal and ash completely burned away. The Sutra says, 'The three animals crossing the river, namely the elephant, horse, and rabbit,' is a metaphor for the different degrees of cutting off delusions. Another Sutra says, 'The true nature of all dharmas is attained by all three vehicles, but they are not called Buddhas.' This refers to the Tripitaka teaching. In this teaching, the three vehicles have the same cause but different results. Although the attained fruits are different, they all cut off the delusions of views and thoughts, all escape from the cycle of birth and death, and all realize the provisional truth. However, among Bodhisattvas, there are two types: sharp and dull. The dull ones only see the provisional emptiness and do not see the non-emptiness, only becoming the highest-level Buddha of this teaching. Although the causes of practice are different, the result is the same as the Tripitaka teaching, so it is said to be connected to the previous. If sharp-witted Bodhisattvas not only see emptiness but also see non-emptiness, non-emptiness is the Middle Way. It is divided into two types: only and not only. If they only see the Middle Way, they will be received by the Separate Teaching (Distinct Teaching). If they see not only the Middle Way, they will be received by the Perfect Teaching, so it is said to be connected to the latter. Question: At what stage are they received, and what stage do they enter? Answer: The people who are received have three different capacities. Those with superior capacity are received at the third or fourth stage, those with medium capacity at the fifth or sixth stage, and those with inferior capacity at the seventh or eighth stage. The teachings they are received into differ in their truthfulness. If they are received at a similar stage, they enter the ten dedications of the Separate Teaching or the ten faiths of the Perfect Teaching. If they are received at a true stage, they enter the first ground of the Separate Teaching or the first dwelling of the Perfect Teaching. Question: These two teachings, the Tripitaka and Common Teaching, are both three vehicles, both cut off the four abodes of affliction, both escape the three realms, both realize provisional truth, both travel three hundred yojanas, and both enter the transformation city. Why are they divided into two? Answer: What you ask is indeed true. However, they are the same yet different. Although what is realized is the same, the size, skill, and clumsiness are eternally different. These two teachings are teachings within the realm. The Tripitaka teaching is small and clumsy within the realm, not leading to the great, hence small, analyzing form to enter emptiness, hence clumsy. The three people in this teaching, although within this teaching

有上中下異。望通三人則一概鈍根。故須析破也。通教則界內大巧。大謂大乘初門故。巧謂體色入空故。雖當教中三人上中下異。若望藏教則一概為利。問教既大乘。何故有二乘之人。答朱雀門中何妨庶民出入。故人雖有小。教定是大。大乘兼小漸引入實。豈不巧哉。般若方等部內共般若等。即此教也。略明通教竟。次明別教者。此教明界外獨菩薩法。教理智斷行位因果。別前二教。別後圓教。故名別也。涅槃云。四諦因緣有無量相。非聲聞緣覺所知。諸大乘經。廣明菩薩歷劫修行行位次第互不相攝。此並別教之相也。華嚴明十住十行十回向為賢。十地為聖。妙覺為佛纓絡明五十二位。金光明但出十地佛果。勝天王明十地。涅槃明五行。如是諸經增減不同者。界外菩薩隨機利益。豈得定說。然位次周足莫過纓絡經。故今依彼略明菩薩歷位斷證之相。以五十二位束為七科。謂信住行向地等妙。又合七為二。初凡。二聖。就凡又二。信為外凡。住行向為內凡。亦名為賢。約聖亦二。十地等覺為因。妙覺為果。大分如此。自下細釋。初言十信者。一信二念三精進四慧五定六不退七回向八護法九戒十愿。此十位伏三界見思煩惱。故名伏忍位(外凡)與藏教七賢位通教干慧性地齊。次明十住者。一發心住(斷三界見惑盡。與藏教

【現代漢語翻譯】有上、中、下之分。如果從通教三根（三種根器）之人來看，則一概都是鈍根。所以需要剖析開來。通教則是界內的大巧，『大』指的是大乘的入門，『巧』指的是體色入空。雖然在通教中，三根之人有上、中、下之分，但如果從藏教來看，則一概都是利根。問：通教既然是大乘，為什麼會有二乘之人？答：朱雀門中不妨礙庶民出入。所以人雖然有小根器，但教法一定是大的。大乘兼顧小乘，逐漸引入實相，豈不是很巧妙嗎？般若、方等部內的教義與般若等同，就是指的通教。簡略說明通教完畢。接下來闡述別教。別教闡明界外獨屬於菩薩的法門，其教理、智、斷、行、位、因、果都區別於前兩種教法，也區別於後面的圓教，所以稱為『別』。《涅槃經》說：『四諦因緣有無量相，不是聲聞、緣覺所能知曉的。』諸大乘經典廣泛闡明菩薩經歷劫數修行，行位次第互不統攝，這些都是別教的特徵。《華嚴經》闡明十住、十行、十回向為賢位，十地為聖位，妙覺為佛位。《瓔珞經》闡明五十二位。《金光明經》只講了十地和佛果。《勝天王經》闡明十地。《涅槃經》闡明五行。像這樣諸經的說法有增有減，是因為界外菩薩隨機利益眾生，怎麼能有定論呢？然而位次周全完備，沒有超過《瓔珞經》的。所以現在依據《瓔珞經》，簡略闡明菩薩經歷各個位次的斷證之相，用五十二位歸納為七科，即信、住、行、向、地、等、妙。又將七科合為二類：初凡位，二聖位。就凡位又分為二：信位為外凡，住、行、向為內凡，也稱為賢位。約聖位也分為二：十地、等覺為因位，妙覺為果位。大致的劃分就是這樣。下面詳細解釋。首先說十信，即一、信心，二、念心，三、精進心，四、慧心，五、定心，六、不退心，七、迴向心，八、護法心，九、戒心，十、願心。這十個位次能降伏三界見思煩惱，所以稱為伏忍位（外凡），與藏教的七賢位、通教的干慧地、性地齊平。接下來闡述十住，即一、發心住（斷盡三界見惑，與藏教現代漢語譯本 English version There are superior, intermediate, and inferior differences. Viewing the three types of individuals in the 通教 (Tong Sect, a teaching that connects the Three Vehicles) as a whole, they are all of dull faculties. Therefore, it is necessary to analyze and break it down. The 通教 (Tong Sect) is the great skillfulness within the 界 (Three Realms), 『great』 refers to the initial gate of the 大乘 (Mahayana, Great Vehicle), and 『skillful』 refers to the embodiment of form entering emptiness. Although within the 通教 (Tong Sect), the three types of individuals have superior, intermediate, and inferior differences, if viewed from the 藏教 (Tripitaka Teaching), they are all considered sharp. Question: Since the 通教 (Tong Sect) is 大乘 (Mahayana), why are there individuals of the 二乘 (Two Vehicles)? Answer: Within the 朱雀門 (Vermilion Bird Gate), it does not hinder common people from entering and exiting. Therefore, although individuals may have small faculties, the teaching is definitely great. The 大乘 (Mahayana) encompasses the 小乘 (Hinayana, Lesser Vehicle), gradually leading them into reality. Isn't it skillful? The doctrines within the 般若 (Prajna, Wisdom) and 方等 (Vaipulya, Expansive) sections are equivalent to 般若 (Prajna), referring to this teaching. A brief explanation of the 通教 (Tong Sect) is completed. Next, explaining the 別教 (Distinct Teaching). This teaching elucidates the Dharma exclusively for Bodhisattvas beyond the 界 (Three Realms). Its teachings, principles, wisdom, severance, practice, stages, causes, and effects are distinct from the previous two teachings and also distinct from the subsequent 圓教 (Perfect Teaching), hence it is called 『別』 (Distinct). The 《涅槃經》 (Nirvana Sutra) says: 『The 四諦 (Four Noble Truths) and 因緣 (Dependent Origination) have limitless aspects, which are not known by 聲聞 (Sravakas, Hearers) and 緣覺 (Pratyekabuddhas, Solitary Realizers).』 The various 大乘 (Mahayana) scriptures extensively elucidate the Bodhisattvas' practice through eons, with the stages of practice not mutually encompassing. These are all characteristics of the 別教 (Distinct Teaching). The 《華嚴經》 (Avatamsaka Sutra) elucidates the 十住 (Ten Dwellings), 十行 (Ten Practices), and 十回向 (Ten Dedications) as the stages of the worthy, the 十地 (Ten Grounds) as the stages of the saints, and 妙覺 (Wonderful Enlightenment) as the stage of the Buddha. The 《瓔珞經》 (Inrakakei Sutra) elucidates the fifty-two stages. The 《金光明經》 (Golden Light Sutra) only speaks of the 十地 (Ten Grounds) and the fruit of Buddhahood. The 《勝天王經》 (Ghoshakamala Sutra) elucidates the 十地 (Ten Grounds). The 《涅槃經》 (Nirvana Sutra) elucidates the 五行 (Five Practices). The differences in these scriptures, with additions and subtractions, are because Bodhisattvas beyond the 界 (Three Realms) benefit beings according to their capacities, how can there be a fixed conclusion? However, the completeness and comprehensiveness of the stages do not surpass the 《瓔珞經》 (Inrakakei Sutra). Therefore, based on the 《瓔珞經》 (Inrakakei Sutra), a brief explanation of the aspects of severance and realization of Bodhisattvas through various stages is given, using the fifty-two stages summarized into seven categories, namely 信 (Faith), 住 (Dwelling), 行 (Practice), 向 (Dedication), 地 (Ground), 等 (Equality), and 妙 (Wonderful). Furthermore, the seven categories are combined into two types: the initial ordinary stage and the second holy stage. The ordinary stage is further divided into two: the stage of 信 (Faith) is the outer ordinary, and the 住 (Dwelling), 行 (Practice), and 向 (Dedication) are the inner ordinary, also called the worthy stage. The holy stage is also divided into two: the 十地 (Ten Grounds) and 等覺 (Equality Enlightenment) are the causal stages, and 妙覺 (Wonderful Enlightenment) is the fruit stage. This is the general division. The following is a detailed explanation. First, the 十信 (Ten Faiths) are: one, 信 (Faith); two, 念 (Mindfulness); three, 精進 (Diligence); four, 慧 (Wisdom); five, 定 (Concentration); six, 不退 (Non-retrogression); seven, 迴向 (Dedication); eight, 護法 (Protecting the Dharma); nine, 戒 (Precepts); ten, 愿 (Vows). These ten stages can subdue the 見思煩惱 (delusions of views and thoughts) of the Three Realms, hence they are called the 伏忍位 (Stage of Subduing Endurance) (outer ordinary), which is equivalent to the seven worthy stages of the 藏教 (Tripitaka Teaching) and the dry wisdom ground and nature ground of the 通教 (Tong Sect). Next, the 十住 (Ten Dwellings) are: one, 發心住 (Dwelling of Arousing the Mind) (severing all the delusions of views of the Three Realms, equivalent to the 藏教 (Tripitaka Teaching)

【English Translation】 There are superior, intermediate, and inferior differences. Viewing the three types of individuals in the Tong Sect (a teaching that connects the Three Vehicles) as a whole, they are all of dull faculties. Therefore, it is necessary to analyze and break it down. The Tong Sect is the great skillfulness within the Three Realms, 『great』 refers to the initial gate of the Mahayana (Great Vehicle), and 『skillful』 refers to the embodiment of form entering emptiness. Although within the Tong Sect, the three types of individuals have superior, intermediate, and inferior differences, if viewed from the Tripitaka Teaching, they are all considered sharp. Question: Since the Tong Sect is Mahayana, why are there individuals of the Two Vehicles? Answer: Within the Vermilion Bird Gate, it does not hinder common people from entering and exiting. Therefore, although individuals may have small faculties, the teaching is definitely great. The Mahayana encompasses the Hinayana (Lesser Vehicle), gradually leading them into reality. Isn't it skillful? The doctrines within the Prajna (Wisdom) and Vaipulya (Expansive) sections are equivalent to Prajna, referring to this teaching. A brief explanation of the Tong Sect is completed. Next, explaining the Distinct Teaching. This teaching elucidates the Dharma exclusively for Bodhisattvas beyond the Three Realms. Its teachings, principles, wisdom, severance, practice, stages, causes, and effects are distinct from the previous two teachings and also distinct from the subsequent Perfect Teaching, hence it is called 『Distinct』. The 《Nirvana Sutra》 says: 『The Four Noble Truths and Dependent Origination have limitless aspects, which are not known by Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers).』 The various Mahayana scriptures extensively elucidate the Bodhisattvas' practice through eons, with the stages of practice not mutually encompassing. These are all characteristics of the Distinct Teaching. The 《Avatamsaka Sutra》 elucidates the Ten Dwellings, Ten Practices, and Ten Dedications as the stages of the worthy, the Ten Grounds as the stages of the saints, and Wonderful Enlightenment as the stage of the Buddha. The 《Inrakakei Sutra》 elucidates the fifty-two stages. The 《Golden Light Sutra》 only speaks of the Ten Grounds and the fruit of Buddhahood. The 《Ghoshakamala Sutra》 elucidates the Ten Grounds. The 《Nirvana Sutra》 elucidates the Five Practices. The differences in these scriptures, with additions and subtractions, are because Bodhisattvas beyond the Three Realms benefit beings according to their capacities, how can there be a fixed conclusion? However, the completeness and comprehensiveness of the stages do not surpass the 《Inrakakei Sutra》. Therefore, based on the 《Inrakakei Sutra》, a brief explanation of the aspects of severance and realization of Bodhisattvas through various stages is given, using the fifty-two stages summarized into seven categories, namely Faith, Dwelling, Practice, Dedication, Ground, Equality, and Wonderful. Furthermore, the seven categories are combined into two types: the initial ordinary stage and the second holy stage. The ordinary stage is further divided into two: the stage of Faith is the outer ordinary, and the Dwelling, Practice, and Dedication are the inner ordinary, also called the worthy stage. The holy stage is also divided into two: the Ten Grounds and Equality Enlightenment are the causal stages, and Wonderful Enlightenment is the fruit stage. This is the general division. The following is a detailed explanation. First, the Ten Faiths are: one, Faith; two, Mindfulness; three, Diligence; four, Wisdom; five, Concentration; six, Non-retrogression; seven, Dedication; eight, Protecting the Dharma; nine, Precepts; ten, Vows. These ten stages can subdue the delusions of views and thoughts of the Three Realms, hence they are called the Stage of Subduing Endurance (outer ordinary), which is equivalent to the seven worthy stages of the Tripitaka Teaching and the dry wisdom ground and nature ground of the Tong Sect. Next, the Ten Dwellings are: one, Dwelling of Arousing the Mind (severing all the delusions of views of the Three Realms, equivalent to the Tripitaka Teaching

初果通教八人見地齊)二治地。三修行。四生貴。五具足方便。六正心。七不退(已上六住斷三界思惑盡。得位不退。與藏通二佛齊)八童真。九法王子。十灌頂(已上三住斷界內塵沙。伏界外塵沙前二不知名目)亦名習種性。用從假入空觀。是真諦理。開慧眼成一切智。行三百由旬。次明十行者。一歡喜。二饒益。三無違逆。四無屈撓。五無癡亂。六善現。七無著。八難得。九善法。十真實(斷界外塵沙惑)亦云性種性。用從空入假觀。見俗諦。開法眼。成道種智。次明十回曏者。一救護眾生離眾生相。二不壞。三等一切諸佛。四至一切處。五無盡功德藏。六入一切平等善根。七等隨順一切眾生。八真如相。九無縛無著解脫。十入法界無量(伏無明習中觀)亦名道種性。行四百由旬。居方便有餘土(已上三十位為三賢。亦名內凡。從八住至此。為行不退位)次明十地者。一歡喜(從此用中道觀。破一分無明。顯一分三德。乃至等覺。俱名聖種性)此是見道位。又無功用位百界作佛。八相成道利益眾生。行五百由旬。初入實報無障閡土。初入寶所。二離垢地。三發光地。四焰慧地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地(已九地。地地各斷一品無明。證一分中道)更斷一品入等覺位。亦名金

【現代漢語翻譯】現代漢語譯本初果通教八人見地齊：1. 二治地。2. 三修行。3. 四生貴。4. 五具足方便。5. 六正心。6. 七不退（以上六住斷三界思惑盡，得位不退，與藏通二佛齊）。7. 八童真。8. 九法王子。9. 十灌頂（以上三住斷界內塵沙，伏界外塵沙，前二不知名目），亦名習種性。用從假入空觀，是真諦理。開慧眼，成一切智，行三百由旬。次明十行者：1. 歡喜。2. 饒益。3. 無違逆。4. 無屈撓。5. 無癡亂。6. 善現。7. 無著。8. 難得。9. 善法。10. 真實（斷界外塵沙惑），亦云性種性。用從空入假觀，見俗諦，開法眼，成道種智。次明十回曏者：1. 救護眾生離眾生相。2. 不壞。3. 等一切諸佛。4. 至一切處。5. 無盡功德藏。6. 入一切平等善根。7. 等隨順一切眾生。8. 真如相。9. 無縛無著解脫。10. 入法界無量（伏無明習中觀），亦名道種性。行四百由旬，居方便有餘土（以上三十位為三賢，亦名內凡，從八住至此，為行不退位）。次明十地者：1. 歡喜地（從此用中道觀，破一分無明，顯一分三德，乃至等覺，俱名聖種性），此是見道位，又無功用位百界作佛，八相成道利益眾生，行五百由旬，初入實報無障閡土，初入寶所。2. 離垢地。3. 發光地。4. 焰慧地。5. 難勝地。6. 現前地。7. 遠行地。8. 不動地。9. 善慧地。10. 法雲地（以上九地，地地各斷一品無明，證一分中道），更斷一品入等覺位，亦名金剛心。

【English Translation】 English version The eight individuals of the Initial Fruit (Sotapanna) in the Shared Teaching (Tongjiao) have the same level of understanding: 1. Two Stages of Cultivation (Er Zhidi). 2. Three Practices (San Xiuxing). 3. Four Noble Births (Si Shengui). 4. Five Possessions of Expedient Means (Wu Juzu Fangbian). 5. Six Right Minds (Liu Zhengxin). 6. Seven Non-Regression (Qi Butui) (The above six stages eradicate all delusions of thought in the Three Realms, attaining a position of non-regression, equivalent to the two Buddhas of the Tripitaka Teaching (Zangjiao) and Shared Teaching (Tongjiao)). 7. Eight Pure Youths (Ba Tongzhen). 8. Nine Dharma Princes (Jiu Fawangzi). 9. Ten Consecrations (Shi Guanding) (The above three stages eradicate the dust and sand delusions within the realms, subduing the dust and sand delusions outside the realms; the first two are not known by name), also known as the Stage of Habitual Nature (Xi Zhongxing). They use the contemplation of entering emptiness from the provisional (Cong Jia Ru Kong Guan), which is the truth of ultimate reality (Zhendi Li). They open the wisdom eye (Huiyan), achieve all-knowing wisdom (Yiqie Zhi), and travel three hundred yojanas. Next are the Ten Practices (Shi Xing): 1. Joy (Huanxi). 2. Benefiting Others (Raoyi). 3. Non-Opposition (Wu Weini). 4. Non-Subjugation (Wu Qurao). 5. Non-Delusion (Wu Chiluan). 6. Good Manifestation (Shanxian). 7. Non-Attachment (Wuzhu). 8. Difficult to Obtain (Nande). 9. Good Dharma (Shanfa). 10. Truthfulness (Zhenshi) (Eradicating the dust and sand delusions outside the realms), also called the Stage of Innate Nature (Xing Zhongxing). They use the contemplation of entering the provisional from emptiness (Cong Kong Ru Jia Guan), see the conventional truth (Sudi), open the Dharma eye (Fayan), and achieve the wisdom of the path (Daozhong Zhi). Next are the Ten Dedications (Shi Hui Xiang): 1. Saving Sentient Beings and Separating from the Appearance of Sentient Beings (Jiu Hu Zhong Sheng Li Zhong Sheng Xiang). 2. Non-Destruction (Buhuai). 3. Equaling All Buddhas (Deng Yiqie Zhifo). 4. Reaching All Places (Zhi Yiqie Chu). 5. Inexhaustible Treasury of Merit (Wujin Gongde Zang). 6. Entering All Equal Good Roots (Ru Yiqie Pingdeng Shangen). 7. Equally Accordant with All Sentient Beings (Deng Suishun Yiqie Zhong Sheng). 8. Suchness Appearance (Zhenru Xiang). 9. Unbound and Unattached Liberation (Wufu Wuzhu Jietuo). 10. Entering the Limitless Dharma Realm (Ru Fajie Wuliang) (Subduing ignorance and habitual middle way contemplation (Wuming Xi Zhongguan)), also known as the Stage of Path Nature (Dao Zhongxing). They travel four hundred yojanas and reside in the Land of Expedient Residue (Fangbian Youyu Tu) (The above thirty stages are the Three Sages (San Xian), also known as Inner Ordinary Beings (Nei Fan), from the Eighth Abiding (Ba Zhu) to this point, being the Stage of Non-Regression in Practice (Xing Butui Wei)). Next are the Ten Grounds (Shi Di): 1. Ground of Joy (Huanxi Di) (From this point, they use the Middle Way contemplation (Zhongdao Guan) to break one portion of ignorance (Wuming) and reveal one portion of the Three Virtues (San De), up to the Equal Enlightenment (Dengjue), all called the Stage of Holy Nature (Sheng Zhongxing)), this is the Stage of Seeing the Path (Jiandao Wei), also the Stage of No Effort (Wu Gongyong Wei), making Buddhas in a hundred realms, accomplishing the eight aspects of the path (Ba Xiang Cheng Dao) to benefit sentient beings, traveling five hundred yojanas, initially entering the Land of Real Reward without Obstacles (Shibao Wu Zhangai Tu), initially entering the Treasure Place (Bao Suo). 2. Ground of Immaculate Purity (Ligou Di). 3. Ground of Radiating Light (Faguang Di). 4. Ground of Blazing Wisdom (Yan Hui Di). 5. Ground of Difficult Victory (Nan Sheng Di). 6. Ground of Manifestation (Xianqian Di). 7. Ground of Far-Reaching Progress (Yuanxing Di). 8. Ground of Immovability (Budong Di). 9. Ground of Good Wisdom (Shanhui Di). 10. Ground of Dharma Cloud (Fayun Di) (The above nine grounds, each ground breaking one grade of ignorance and realizing one portion of the Middle Way), further breaking one grade to enter the Stage of Equal Enlightenment (Dengjue Wei), also called Diamond Mind (Jingang Xin).

剛心。亦名一生補處。亦名有上士。更破一品無明。入妙覺位。坐蓮華藏世界七寶菩提樹下大寶華王座。現圓滿報身。為鈍根菩薩眾。轉無量四諦法輪。即此佛也。有經論說。七地已前名有功用道。八地已上名無功用道。妙覺位但破一品無明者。總是約教道說。有處說。初地斷見。從二地至六地斷思。與羅漢齊者。此乃借別教位名。名通教位耳。有云。三賢十聖住果報。唯佛一人居凈土。此借別教名。明圓教位也。如此流類甚眾。須細知當教斷證之位至何位斷何惑證何理。往判諸教諸位。無不通達。略明別教竟。次明圓教者。圓名圓妙圓滿圓足圓頓。故名圓教也。所謂圓伏圓信圓斷圓行圓位圓自在莊嚴圓建立眾生。諸大乘經論說佛境界。不共三乘位次。總屬此教也。法華中開示悟入四字。對圓教住行向地。此四十位。華嚴云。初發心時便成正覺。所有慧身不由他悟。清凈妙法身。湛然應一切。此明圓四十二位。維摩經云。薝蔔林中不嗅餘香。入此室者。唯聞諸佛功德之香。又云。入不二法門。般若明最上乘。涅槃明一心五行。又經云。有人入大海浴。已用一切諸河之水。又娑伽羅龍澍車軸雨。唯大海能受。餘地不堪。又搗萬種香為丸。若燒一塵具足眾氣。如是等類並屬圓教。今且依法華纓絡。略明位次有八。一五品弟

【現代漢語翻譯】現代漢語譯本：剛心（剛強之心，也指菩薩的堅定意志）。也名一生補處（指下一生將成佛的菩薩）。亦名有上士（指修行達到最高境界的人）。更破一品無明（指斷除最後一品微細的迷惑），入妙覺位（指達到佛的果位）。坐蓮華藏世界（指佛所居住的清凈世界）七寶菩提樹下大寶華王座（指佛的莊嚴座位），現圓滿報身（指佛的莊嚴身相），為鈍根菩薩眾（指根器較差的菩薩）轉無量四諦法輪（指宣講無量的四諦真理）。即此佛也（指的就是這樣的佛）。有經論說，七地已前名有功用道（指需要努力修行的階段），八地已上名無功用道（指修行自然而然的階段）。妙覺位但破一品無明者，總是約教道說（指這是從教理上來說的）。有處說，初地斷見（指初地菩薩斷除見惑），從二地至六地斷思（指二地到六地菩薩斷除思惑），與羅漢齊者（指與阿羅漢的境界相同），此乃借別教位名（指借用別教的果位名稱），名通教位耳（實際上是通教的果位）。有云，三賢十聖住果報（指三賢位的菩薩和十聖位的菩薩仍然有果報），唯佛一人居凈土（只有佛才能居住在清凈的凈土）。此借別教名（指借用別教的名稱），明圓教位也（說明的是圓教的果位）。如此流類甚眾（這樣的例子很多），須細知當教斷證之位至何位斷何惑證何理（必須詳細瞭解每個教派斷除煩惱和證悟真理的果位，以及斷除什麼煩惱，證悟什麼真理），往判諸教諸位（才能判斷各個教派的果位），無不通達（才能無所不通）。略明別教竟（以上簡略說明了別教）。次明圓教者（接下來說明圓教）。圓名圓妙圓滿圓足圓頓（圓的意思是圓妙、圓滿、圓足、圓頓），故名圓教也（所以稱為圓教）。所謂圓伏圓信圓斷圓行圓位圓自在莊嚴圓建立眾生（指的是圓伏煩惱、圓信真理、圓斷惑業、圓修妙行、圓證果位、圓得自在莊嚴、圓滿建立眾生）。諸大乘經論說佛境界（各大乘經典論述的佛的境界），不共三乘位次（不同於聲聞、緣覺、菩薩三乘的果位），總屬此教也（都屬於圓教）。法華中開示悟入四字（《法華經》中的開、示、悟、入四個字），對圓教住行向地（對應圓教的住、行、向、地四個階段）。此四十位（這四十個果位）。華嚴云，初發心時便成正覺（《華嚴經》說，最初發菩提心時就成就正覺），所有慧身不由他悟（所有的智慧之身不是通過其他途徑證悟的），清凈妙法身（清凈微妙的法身），湛然應一切（寂靜光明地應現一切）。此明圓四十二位（這是說明圓教的四十二個果位）。維摩經云，薝蔔林中不嗅餘香（《維摩經》說，在薝蔔林中聞不到其他香味），入此室者（進入這個房間的人），唯聞諸佛功德之香（只能聞到諸佛功德的香味）。又云，入不二法門（又說，進入不二法門）。般若明最上乘（《般若經》闡明最上乘的道理）。涅槃明一心五行（《涅槃經》闡明一心五行的道理）。又經云，有人入大海浴（又有經書說，有人進入大海洗浴），已用一切諸河之水（就已經用了一切河流的水）。又娑伽羅龍澍車軸雨（又如娑伽羅龍王降下車軸般的暴雨），唯大海能受（只有大海能夠容納），餘地不堪（其他地方無法承受）。又搗萬種香為丸（又如搗碎萬種香料製成丸），若燒一塵具足眾氣（如果燒掉一粒，就具足各種香氣）。如是等類並屬圓教（像這樣的例子都屬於圓教）。今且依法華纓絡（現在依據《法華經》的瓔珞），略明位次有八（簡略說明果位次第，共有八個）：一五品弟（第一是五品弟子位）

【English Translation】 English version: 'Gang Xin' (剛心) (steadfast mind, also referring to the firm will of a Bodhisattva). Also known as 'Yi Sheng Bu Chu' (一生補處) (one-life-remaining-to-Buddhahood, referring to a Bodhisattva who will become a Buddha in the next life). Also known as 'You Shang Shi' (有上士) (supreme being, referring to someone who has reached the highest level of cultivation). Further breaks through one 'pin' (品) of ignorance (referring to eradicating the last subtle delusion), entering the 'Miao Jue' (妙覺) position (referring to reaching the state of Buddhahood). Sits on the Great Treasure Flower King Seat under the Seven-Jeweled Bodhi Tree in the Lotus Treasury World (referring to the pure world where the Buddha resides), manifesting the perfect reward body (referring to the Buddha's majestic form), turning the immeasurable Four Noble Truths Dharma wheel (referring to expounding the immeasurable Four Noble Truths) for the dull-rooted Bodhisattva assembly (referring to Bodhisattvas with inferior faculties). This is the Buddha (referring to such a Buddha). Some sutras and treatises say that the stages before the Seventh Ground are called the 'You Gong Yong Dao' (有功用道) (path of effort, referring to the stage requiring diligent practice), and the stages from the Eighth Ground onwards are called the 'Wu Gong Yong Dao' (無功用道) (path of no effort, referring to the stage where practice is natural). The 'Miao Jue' (妙覺) position only breaks through one 'pin' (品) of ignorance, which is always discussed from the perspective of the teaching path (referring to this being discussed from the perspective of doctrine). Some say that the First Ground cuts off views (referring to the First Ground Bodhisattva cutting off view delusions), and from the Second to the Sixth Ground cuts off thoughts (referring to the Second to Sixth Ground Bodhisattvas cutting off thought delusions), being equal to Arhats (referring to being the same as the state of Arhats), this is borrowing the name of the Separate Teaching position (referring to borrowing the name of the Separate Teaching's stage), and is actually the Common Teaching position (actually referring to the Common Teaching's stage). Some say, 'The Three Sages and Ten Saints dwell in karmic retribution (referring to Bodhisattvas in the Three Sage positions and Ten Saint positions still having karmic retribution), only the Buddha dwells in the Pure Land (only the Buddha can dwell in the pure Pure Land).' This borrows the name of the Separate Teaching (referring to borrowing the name of the Separate Teaching), clarifying the Perfect Teaching position (explaining the Perfect Teaching's stage). There are many such examples (there are many such examples), and it is necessary to know in detail which stage of cutting off and realizing belongs to which teaching, which delusion is cut off, and which principle is realized (it is necessary to understand in detail the stages of cutting off afflictions and realizing truth in each school, as well as what afflictions are cut off and what truth is realized), in order to judge the positions of all teachings (in order to judge the stages of all schools), and be thoroughly versed in everything (in order to be versed in everything). The Separate Teaching has been briefly explained (the Separate Teaching has been briefly explained above). Next, explaining the Perfect Teaching (next, explaining the Perfect Teaching). 'Perfect' means complete, wonderful, fulfilled, sufficient, and immediate (the meaning of 'perfect' is complete, wonderful, fulfilled, sufficient, and immediate), hence it is called the Perfect Teaching (therefore it is called the Perfect Teaching). So-called perfect subduing, perfect faith, perfect cutting off, perfect practice, perfect position, perfect self-mastery adornment, perfect establishment of sentient beings (referring to perfectly subduing afflictions, perfectly believing in truth, perfectly cutting off delusions and karma, perfectly cultivating wonderful practices, perfectly realizing stages, perfectly obtaining self-mastery adornment, and perfectly establishing sentient beings). The Buddha's realm described in the Great Vehicle sutras and treatises (the Buddha's realm described in the Great Vehicle sutras and treatises) is not shared by the positions of the Three Vehicles (is different from the stages of the Hearer, Solitary Realizer, and Bodhisattva Three Vehicles), and all belongs to this teaching (all belongs to this teaching). The four words 'open, show, awaken, enter' in the Lotus Sutra (the four words 'open, show, awaken, enter' in the Lotus Sutra) correspond to the dwelling, practice, approaching, and ground stages of the Perfect Teaching (correspond to the dwelling, practice, approaching, and ground stages of the Perfect Teaching). These forty positions (these forty stages). The Avatamsaka Sutra says, 'At the moment of first arousing the mind, one attains perfect enlightenment (the Avatamsaka Sutra says, 'At the moment of first arousing the Bodhi mind, one attains perfect enlightenment'), all wisdom bodies are not awakened by others (all wisdom bodies are not awakened through other means), the pure and wonderful Dharma body (the pure and wonderful Dharma body) is serenely responsive to everything (is serenely responsive to everything).' This clarifies the forty-two positions of the Perfect Teaching (this clarifies the forty-two stages of the Perfect Teaching). The Vimalakirti Sutra says, 'In the Champak forest, one does not smell other fragrances (the Vimalakirti Sutra says, 'In the Champak forest, one does not smell other fragrances'), those who enter this room (those who enter this room) only smell the fragrance of the Buddhas' merits (only smell the fragrance of the Buddhas' merits).' It also says, 'Enter the non-dual Dharma gate (it also says, 'Enter the non-dual Dharma gate').' The Prajna Sutra clarifies the supreme vehicle (the Prajna Sutra clarifies the supreme vehicle's principles). The Nirvana Sutra clarifies the one mind and five practices (the Nirvana Sutra clarifies the one mind and five practices). Another sutra says, 'If someone enters the ocean to bathe (another sutra says, 'If someone enters the ocean to bathe'), they have already used the water of all rivers (they have already used the water of all rivers).' Also, the Sagara Dragon pours down rain like axles (also, the Sagara Dragon pours down rain like axles), only the ocean can receive it (only the ocean can receive it), other places cannot bear it (other places cannot bear it). Also, if ten thousand kinds of incense are ground into a ball (also, if ten thousand kinds of incense are ground into a ball), if one grain is burned, it is complete with all fragrances (if one grain is burned, it is complete with all fragrances). Such examples all belong to the Perfect Teaching (such examples all belong to the Perfect Teaching). Now, based on the garland of the Lotus Sutra (now, based on the garland of the Lotus Sutra), the stages are briefly explained in eight (the stages are briefly explained in eight): First, the Five Grades of Disciples (first, the Five Grades of Disciples).

子位(外凡出法華經)二十信位(內凡)三十住位(聖初)四十行。五十回向。六十地。七等覺(是因位末)八妙覺(是果位)初五品位者。一隨喜品。經云。若聞是經而不毀訾起隨喜心。問隨喜何法。答妙法。妙法者。即此心也。妙心體具。如如意珠。心佛及眾生是三無差別。此心即空即假即中。常境無相。常智無緣。無緣而緣。無非三觀。無相而相。三諦宛然。初心知此。慶己慶人。故名隨喜。內以三觀觀三諦境。外以五悔勤加精進。助成理解。言五悔者。有二。一理二事。理懺者。若欲懺悔者。端坐念實相。眾罪如霜露。慧日能消除。即此義也。言事懺者。晝夜六時三業清凈。對於尊像披陳過罪。無始已來至於今身。凡所造作。殺父。殺母。殺阿羅漢。破和合僧。出佛身血。邪淫偷盜。妄言綺語兩舌惡口。貪瞋癡等。如是五逆十惡及餘一切。隨意發露更不覆藏。畢故不造新。若如是則外障漸除。內觀增明。如順流舟更加㯭棹。豈不速疾到于所止。修圓行者亦復如是。正觀圓理事行相助。豈不速至妙覺彼岸。莫見此說便謂漸行。謂圓頓無如是行。謬之甚矣。何處天然彌勒自然釋迦。若才聞生死即涅槃煩惱即菩提。即心是佛不動便到。不加修習便成正覺者。十方世界儘是凈土。觸向對面無非覺者。今雖然即佛。此是

【現代漢語翻譯】現代漢語譯本子位（外凡，出自《法華經》）指二十信位（內凡），三十住位（聖位之初），四十行位，五十回向位，六十地位，七等覺位（是因位之末），八妙覺位（是果位）。初五品位指的是：一、隨喜品。《經》中說：『如果聽聞此經而不加以譭謗，生起隨喜之心。』問：隨喜的是什麼法？答：是妙法。妙法，就是指這顆心。妙心體性完備，如同如意寶珠。心、佛和眾生，這三者沒有差別。這顆心即是空、即是假、即是中。常境沒有形相，常智沒有攀緣。沒有攀緣卻能攀緣，無一不是三觀的體現；沒有形相卻能顯現形相，三諦歷歷分明。初學者明白這個道理，慶幸自己也慶幸他人，所以叫做隨喜。內在用三觀來觀察三諦之境，外在用五悔來勤加精進，幫助理解。所說的五悔，有兩種：一是理懺，二是事懺。理懺是指：如果想要懺悔，端正坐姿，觀想實相，眾罪就像霜露一樣，慧日能夠消除它們，就是這個意思。事懺是指：晝夜六時，身口意三業清凈，面對佛像，坦白陳述自己的過錯。從無始以來直到今生，凡所造作的，殺父、殺母、殺阿羅漢（Arahan，斷盡煩惱，證入無生者）、破壞僧團的和合、使佛身出血、邪淫、偷盜、妄語、綺語、兩舌、惡口、貪嗔癡等等，像這樣的五逆十惡以及其他一切罪過，隨意發露，不再隱瞞，發誓改正過去的錯誤，不再造新的罪業。如果這樣做，那麼外在的障礙就會逐漸消除，內在的觀照就會更加明亮，就像順流的船再加上船槳，豈不是能快速到達目的地？修習圓頓法門的人也是這樣，正觀、圓理、事行互相幫助，豈不是能快速到達妙覺的彼岸？不要因為聽到這些說法，就認為這是漸修法門，認為圓頓法門沒有這樣的修行。這種想法就大錯特錯了。哪裡有天生就是彌勒（Maitreya，未來佛），自然就是釋迦（Sakyamuni，佛教創始人）的？如果才聽到『生死就是涅槃（Nirvana，解脫）』、『煩惱就是菩提（Bodhi，覺悟）』、『即心是佛』，不經過修行就能到達，不經過修習就能成就正覺，那麼十方世界就都是凈土，到處遇到的都是覺悟者了。現在雖然說『即心是佛』，這只是

【English Translation】 English version The Sub-position (outside the ordinary, from the Lotus Sutra) refers to the Twenty Faith Positions (inner ordinary), the Thirty Dwelling Positions (the beginning of sainthood), the Forty Practices, the Fifty Dedications, the Sixty Grounds, the Seven Equal Awakenings (the end of the causal position), and the Eight Wonderful Awakenings (the fruit position). The initial Five Grades refer to: First, the Chapter of Joyful Acceptance. The Sutra says: 'If one hears this Sutra and does not slander it, but generates a mind of joyful acceptance.' Question: What Dharma is joyfully accepted? Answer: The Wonderful Dharma. The Wonderful Dharma refers to this mind. The nature of the Wonderful Mind is complete, like a wish-fulfilling jewel. The mind, the Buddha, and sentient beings are not different. This mind is emptiness, provisionality, and the Middle Way. The constant realm has no form, and constant wisdom has no conditions. Without conditions yet conditioning, there is nothing that is not the manifestation of the Three Contemplations; without form yet manifesting form, the Three Truths are clearly present. When a beginner understands this principle, they rejoice for themselves and for others, hence the name 'Joyful Acceptance'. Internally, use the Three Contemplations to contemplate the realm of the Three Truths; externally, diligently practice the Five Repentances to aid understanding. The Five Repentances are of two types: one is Repentance in Principle, and the other is Repentance in Practice. Repentance in Principle means: If one wishes to repent, sit upright and contemplate the Real Mark. All sins are like frost and dew, which the sun of wisdom can eliminate. This is the meaning. Repentance in Practice means: Day and night, during the six periods, purify the three karmas of body, speech, and mind. Facing the honored image, confess one's faults. From beginningless time until this life, all that has been done, such as killing one's father, killing one's mother, killing an Arahan (Arahan, one who has extinguished all afflictions and attained no-birth), disrupting the harmony of the Sangha, causing a Buddha to bleed, engaging in sexual misconduct, stealing, lying, engaging in frivolous speech, divisive speech, harsh speech, greed, anger, delusion, and so on, such as the Five Heinous Offenses, the Ten Evils, and all other transgressions, freely confess them without concealing anything, vowing to correct past mistakes and not create new ones. If one does so, then external obstacles will gradually be removed, and internal contemplation will become brighter, like a boat going downstream with oars added, how could it not quickly reach its destination? Those who cultivate the Perfect and Sudden Dharma are also like this. Right Contemplation, Perfect Principle, and practical conduct help each other, how could they not quickly reach the other shore of Wonderful Awakening? Do not think that this is a gradual practice upon hearing these teachings, thinking that the Perfect and Sudden Dharma does not have such practices. This thought is greatly mistaken. Where are there those who are naturally Maitreya (Maitreya, the future Buddha) and naturally Sakyamuni (Sakyamuni, the founder of Buddhism)? If one only hears 'birth and death are Nirvana (Nirvana, liberation)', 'afflictions are Bodhi (Bodhi, enlightenment)', 'the mind is Buddha', and can reach it without cultivation, and can attain perfect enlightenment without practice, then the ten directions of the world would all be pure lands, and everyone encountered would be an enlightened being. Although it is said 'the mind is Buddha' now, this is only

理即。亦是素法身。無其莊嚴。何關修證者也。我等愚輩。才聞即空便廢修行。不知即之所由。鼠唧鳥空廣在經論。尋之思之。二勸請者。勸請十方諸如來留身久住濟含識。三隨喜者。隨喜稱讚諸善根。四迴向者。所有稱讚善。盡迴向菩提。五發愿者。若無發心萬事不成。故鬚髮心以導前四。是為五悔。下去諸位直至等覺。總用五悔。更不再出。例此可知。二讀誦品者。經云。何況讀誦受持之者。謂內以圓觀更加讀誦。如膏助火。三說法品者。經云。若有受持讀誦為他人說。內解轉勝導利前人。化功歸己心倍勝前。四兼行六度。經云。況復有人能持是經。兼行佈施等。福德力故倍增觀心。五正行六度者。經曰。若人讀誦為他人說。復能持戒等。謂自行化他事理具足。觀心無閡。轉勝於前。不可比喻。此五品位。圓伏五住煩惱。外凡位也。與別十信位同。次進六根清凈位。即是十信。初信斷見惑顯真理。與藏教初果通教八人見地別教初住齊。證位不退也。次從二信至七信。斷思惑盡。與藏通二佛別教七住齊。三界苦集斷盡無餘。故仁王云。十善菩薩發大心。長別三界苦輪海。解曰。十善者。各具十善也。若別十信即伏而不斷。故定屬圓信。然圓人本期不斷見思塵沙。意在入住斷無明見佛性。然譬如冶鐵粗垢先去非本所期

【現代漢語翻譯】現代漢語譯本：『理即』（Li Ji，在理上與佛相同）也是素法身（Su Fa Shen，清凈的法身），沒有莊嚴可言，與修行證悟無關。我們這些愚笨的人，一聽到『即空』（Ji Kong，一切皆空）就放棄修行，不知道『即』的由來。『鼠唧鳥空』（Shu Ji Niao Kong，老鼠叫，鳥飛過，比喻空無所有）廣泛存在於經論中，需要去尋找和思考。二、勸請：勸請十方諸如來（Shi Fang Zhu Ru Lai，十方諸佛）留住世間長久，救濟眾生。三、隨喜：隨喜稱讚一切善根。四、迴向：將所有稱讚的善，全部迴向菩提（Pu Ti，覺悟）。五、發願：如果沒有發心，一切事情都不能成功，所以必須發心來引導前面的四項。這稱為『五悔』（Wu Hui，五種懺悔）。從下面的各個位次直到等覺（Deng Jue，等覺菩薩），都使用『五悔』，不再超出這個範圍。可以依此類推。二、讀誦品：經中說：『何況讀誦受持的人』，是指內在以圓觀（Yuan Guan，圓滿的觀照）加上讀誦，就像膏油幫助火焰燃燒。三、說法品：經中說：『如果有人受持讀誦，為他人解說』，內在的理解更加殊勝，引導利益他人，化他的功德歸於自己，心力比之前更加強大。四、兼行六度：經中說：『何況有人能夠持誦這部經，兼修行佈施等』，因為福德的力量，更加增進觀心的力量。五、正行六度：經中說：『如果有人讀誦為他人說，又能持戒等』，是指自己修行和教化他人，事和理都具備，觀心沒有阻礙，比之前更加殊勝，不可比喻。這五個品位，圓滿地降伏五住煩惱（Wu Zhu Fan Nao，五種根本煩惱），屬於外凡位，與別教的十信位相同。接下來進入六根清凈位，也就是十信位。初信斷除見惑，顯現真理，與藏教的初果、通教的八人見地、別教的初住相同，證得位不退轉。接下來從二信到七信，斷除思惑，與藏教、通教的二佛、別教的七住相同，三界的苦集完全斷盡無餘。所以《仁王經》（Ren Wang Jing）說：『十善菩薩發大心，長別三界苦輪海』。解釋說：『十善』，是指各自具足十善。如果是別教的十信，只是降伏而不斷除，所以一定是圓教的十信。然而圓教的人本來期望不斷除見思塵沙惑，目的是進入住位，斷除無明，見到佛性。然而譬如冶煉鋼鐵，粗糙的污垢先去除，並非本來所期望的。

【English Translation】 English version: 『Li Ji』 (理即, Identity in Principle) is also the Su Fa Shen (素法身, Pure Dharma Body), lacking adornment and unrelated to cultivation and realization. We, foolish beings, abandon practice upon hearing 『Ji Kong』 (即空, Identity is Emptiness), unaware of the origin of 『Ji』. 『Shu Ji Niao Kong』 (鼠唧鳥空, Mouse Squeaks, Bird Flies Away, a metaphor for emptiness) is widely found in scriptures and treatises, requiring seeking and contemplation. Second, Entreaty: Entreating the Buddhas of the ten directions (Shi Fang Zhu Ru Lai, 十方諸如來) to remain in the world for a long time, saving sentient beings. Third, Rejoicing: Rejoicing and praising all good roots. Fourth, Dedication: Dedicating all praised goodness entirely to Bodhi (菩提, Pu Ti, Enlightenment). Fifth, Aspiration: Without aspiration, nothing can be accomplished, so aspiration is necessary to guide the preceding four. This is called the 『Five Repentances』 (Wu Hui, 五悔). From the following positions up to Equivalent Enlightenment (Deng Jue, 等覺), all use the 『Five Repentances』, never exceeding this scope. This can be understood by analogy. Second, the Chapter on Reading and Reciting: The scripture says: 『How much more so those who read, recite, and uphold it』, referring to internally adding perfect contemplation (Yuan Guan, 圓觀) to reading and reciting, like oil fueling a flame. Third, the Chapter on Expounding the Dharma: The scripture says: 『If someone upholds, reads, and recites, and explains it to others』, internal understanding becomes more excellent, guiding and benefiting others, the merit of transforming others returns to oneself, and the power of the mind is even greater than before. Fourth, Concurrently Practicing the Six Paramitas: The scripture says: 『How much more so if someone can uphold this scripture and concurrently practice giving, etc.』, because of the power of merit, the power of contemplating the mind is further increased. Fifth, Correctly Practicing the Six Paramitas: The scripture says: 『If someone reads and recites and speaks for others, and can also uphold precepts, etc.』, referring to oneself practicing and teaching others, both matter and principle are complete, contemplation of the mind is without obstruction, even more excellent than before, beyond comparison. These five positions perfectly subdue the Five Afflictions (Wu Zhu Fan Nao, 五住煩惱), belonging to the outer ordinary position, the same as the Ten Faiths position of the Separate Teaching. Next, entering the position of purity of the six senses, which is the Ten Faiths position. The initial faith cuts off the delusions of views, revealing the true principle, the same as the first fruit of the Treasury Teaching, the vision of the eight persons of the Common Teaching, and the initial dwelling of the Separate Teaching, attaining the position of non-retrogression. Next, from the second faith to the seventh faith, cutting off the delusions of thought, the same as the two Buddhas of the Treasury and Common Teachings, and the seventh dwelling of the Separate Teaching, the suffering and accumulation of the three realms are completely cut off without remainder. Therefore, the 『Ren Wang Jing』 (仁王經, Benevolent Kings Sutra) says: 『The Bodhisattva of the Ten Virtues generates great aspiration, forever departing from the sea of suffering of the three realms』. The explanation says: 『Ten Virtues』 refers to each possessing the ten virtues. If it is the Ten Faiths of the Separate Teaching, they are only subdued and not cut off, so it must be the Ten Faiths of the Perfect Teaching. However, people of the Perfect Teaching originally expect to not cut off the delusions of views, thoughts, dust, and sand, the aim is to enter the dwelling position, cut off ignorance, and see the Buddha-nature. However, like smelting steel, the rough impurities are removed first, not what was originally desired.

。意在成器。器未成時自然先落。雖見先去。其人無一念欣心。所以者何。未遂所期故。圓教行人亦復如是。雖非本所望自然先落。永嘉大師云。同除四住此處為齊。若伏無明三藏則劣。即此位也。解曰。四住者。只是見思。謂見為一。名見一切處住地。思惑分三。一欲愛住地。欲界九品思。二色愛住地。色界四地各九品思。三無色愛住地。無色界四地各九品思。此之四住。三藏佛與六根清凈人同斷。故言同除四住也。言若伏無明三藏則劣者。無明即界外障中道之別惑。三藏教止論界內通惑。無明名字尚不能知。況復伏斷。故言三藏則劣也。次從八信至十信。斷界內外塵沙惑盡。假觀現前見俗諦理。開法眼。成道種智行四百由旬。與別教八九十住及行向位齊。行不退也。次入初住。斷一品無明。證一分三德。謂解脫般若法身。此之三德不縱不橫。如世伊三點。若天主三目。現身百界。八相成道。廣濟群生。華嚴經云。初發心時便成正覺。所有慧身不由他悟。清凈妙法身湛然應一切。解曰。初發心者。初住名也。便成正覺者。成八相佛也。是分證果。即此教真因。謂成妙覺。謬之甚矣。若如是者。二住已去諸位徒施。若言重說者。佛有煩重之咎。雖有位位各攝諸位之言。又云發心究竟二不別。須知攝之所由細識不二之旨

【現代漢語翻譯】現代漢語譯本意在成就大器。大器未成之時，自然會有部分先脫落。雖然看到有先脫落的部分，但製作者心中沒有一絲欣喜。這是為什麼呢？因為還沒有達到預期的目標。圓教的修行人也是這樣，即使不是原本所期望的，自然也會有部分先脫落。《永嘉大師證道歌》中說：『同除四住此處為齊，若伏無明三藏則劣。』說的就是這個位次。解釋：四住，指的就是見惑和思惑。見惑為一，名為見一切處住地。思惑分為三：一、欲愛住地，指欲界的九品思惑；二、色愛住地，指色界的四禪天，每一禪天各有九品思惑；三、無色愛住地，指無色界的四空天，每一空天各有九品思惑。這四住煩惱，三藏教的佛和六根清凈的人共同斷除，所以說『同除四住』。『若伏無明三藏則劣』的意思是，無明是界外障礙中道的別惑。三藏教只討論界內的通惑，連無明的名字都不知道，更何況是降伏斷除，所以說三藏教就差了。接下來從八信位到十信位，斷除界內外的塵沙惑，假觀現前，見到俗諦的道理，開啟法眼，成就道種智，修行四百由旬，與別教的八、九、十住位以及行向位相同，達到行不退轉。然後進入初住位，斷除一品無明，證得一分三德，即解脫德、般若德、法身德。這三種德不縱不橫，如同世間的伊字三點，又如天主的三隻眼睛，現身百界，八相成道，廣泛救濟眾生。《華嚴經》說：『初發心時便成正覺，所有慧身不由他悟，清凈妙法身湛然應一切。』解釋：初發心，指的是初住位。『便成正覺』，指的是成就八相成道的佛。這是分證的果位，是此教的真因，說是成就妙覺，那就大錯特錯了。如果真是這樣，那麼二住位之後的各個位次就成了多餘的設定。如果說是重複宣說，那麼佛就有煩瑣重複的過失。雖然有位位各自包含其他位次的說法，又說發心和究竟二者沒有差別，要知道包含的緣由，仔細認識不二的宗旨。

【English Translation】 English version The intention is to create a great vessel. When the vessel is not yet complete, naturally some parts will fall off first. Although one sees parts falling off, the maker feels no joy in their heart. Why is this? Because the desired goal has not yet been achieved. It is the same for practitioners of the Perfect Teaching (圓教). Even if it is not what was originally hoped for, some parts will naturally fall off first. As Master Yongjia (永嘉大師) said, 'Removing the Four Abodes together is where they are equal; if subduing ignorance, the Tripitaka (三藏) is inferior.' This refers to this position. Explanation: The Four Abodes (四住) are simply the afflictions of views and thoughts (見思). View is considered one, called the Abode of Seeing All Places (見一切處住地). Thought is divided into three: first, the Abode of Desire-Love (欲愛住地), referring to the nine grades of thought in the Desire Realm (欲界); second, the Abode of Form-Love (色愛住地), referring to the nine grades of thought in each of the four Dhyana Heavens (四地) of the Form Realm (色界); third, the Abode of Formless-Love (無色愛住地), referring to the nine grades of thought in each of the four Empty Realms (四地) of the Formless Realm (無色界). These Four Abodes are jointly severed by the Buddhas of the Tripitaka Teaching (三藏教) and those with pure six senses, hence the saying 'Removing the Four Abodes together.' The meaning of 'if subduing ignorance, the Tripitaka is inferior' is that ignorance (無明) is the separate affliction (別惑) outside the realms that obstructs the Middle Way (中道). The Tripitaka Teaching only discusses the common afflictions (通惑) within the realms; it does not even know the name of ignorance, let alone subdue and sever it. Therefore, it is said that the Tripitaka is inferior. Next, from the Eight Faiths (八信) to the Ten Faiths (十信), all the afflictions of dust and sand (塵沙惑) within and outside the realms are exhausted. The provisional contemplation (假觀) manifests, and one sees the truth of the mundane (俗諦), opens the Dharma Eye (法眼), and accomplishes the wisdom of the seed of the path (道種智), practicing four hundred yojanas (由旬), which is equivalent to the Eighth, Ninth, and Tenth Abodes (八九十住) and the Practice-Directed Positions (行向位) of the Distinct Teaching (別教), reaching the stage of non-retrogression in practice (行不退). Then, entering the Initial Abode (初住), one severs one grade of ignorance and realizes one share of the Three Virtues (三德), namely, the virtues of liberation (解脫), prajna (般若), and Dharmakaya (法身). These Three Virtues are neither vertical nor horizontal, like the three dots of the character '伊' in the world, or like the three eyes of the Lord of Heaven (天主), manifesting bodies in a hundred worlds, accomplishing the path in eight aspects (八相成道), and extensively saving sentient beings. The Avatamsaka Sutra (華嚴經) says, 'At the initial arising of the mind, one then becomes perfectly enlightened; all wisdom bodies are not awakened by others; the pure and wonderful Dharmakaya is serenely responsive to everything.' Explanation: 'Initial arising of the mind' refers to the Initial Abode. 'Then becomes perfectly enlightened' refers to accomplishing the Buddha who achieves the path in eight aspects. This is the fruit of partial realization, which is the true cause of this teaching, saying that it is the accomplishment of wonderful enlightenment is greatly mistaken. If this were the case, then the positions after the Second Abode (二住) would be superfluous. If it is said to be a repeated explanation, then the Buddha would have the fault of being verbose and repetitive. Although there is the saying that each position encompasses all other positions, and it is also said that the initial arising of the mind and the ultimate are not different, one must know the reason for the encompassing and carefully recognize the principle of non-duality.

。龍女便成正覺。諸聲聞人受當來成佛記莂。皆是此位成佛之相。慧身即般若德。了因性開發。妙法身即法身德。正因性開發。應一切即解脫德。即緣因性開發。如此三身發得本有。故言不由他悟。中觀現前。開佛眼。成一切種智。行五百由旬。到寶所。初居實報無障閡土。念不退位。次從一住至十住。各斷一品無明。增一分中道。與別教十地齊。次入初行斷一品無明。與別教等覺齊。次入二行。與別教妙覺齊。從三行已去。別教之人尚不知名字。何況伏斷以別教但破十二品無明故。故以我家之真因。為汝家之極果。只緣教彌權位彌高。教彌實位彌下。譬如邊方未靜借職則高。定爵論勛其位實下。故權教雖稱妙覺。但是實教中第二行也。次從三行已去至十地。各斷一品無明增一分中道。即斷四十品惑也。更破一品無明入等覺位。此是一生補處。進破一品微細無明入妙覺位。永別無明父母。究竟登涅槃山頂。諸法不生般若不生。不生不生。名大涅槃。以虛空為座。成清凈法身。居常寂光土。即圓教佛相也。然圓教位次。若不以六即判之。則多濫上聖。故須六即判位。謂一切眾生皆有佛性。有佛無佛性相常住。又云。一色一香無非中道等言。總是理即。次從善知識。及從經卷。聞見此言。為名字即。依教修行。為觀行即(

【現代漢語翻譯】現代漢語譯本龍女隨即成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。所有聲聞乘（Śrāvaka）的人，都得到了未來成佛的授記（Vyākaraṇa），這些都是在此位階成佛的徵兆。慧身（Jñānakāya）即是般若德（Prajñāguṇa），了因性（hetu-pratyaya）得以開發。妙法身（Dharmakāya）即是法身德（Dharmakāyaguṇa），正因性（adhipati-pratyaya）得以開發。應一切（Sarva-artha）即是解脫德（Mukti-guṇa），緣因性（ārambaṇa-pratyaya）得以開發。如此三身（Trikāya）的顯發，是本自具有的，所以說不由他人開悟。中觀（Madhyamaka）智慧現前，開啟佛眼（Buddha-cakṣu），成就一切種智（Sarvākārajñatā）。行經五百由旬（Yojana），到達寶所（Ratnakara）。最初居住在實報無障礙土（Satya-pratisthita-asanga-loka-dhātu），處於念不退位（Avinivartanīya）。然後從一住（eka-vihāra）到十住（daśa-vihāra），各自斷除一品無明（avidyā），增進一分中道（Madhyamā-pratipad），與別教（Pṛthag-jana）的十地（Daśa-bhūmi）相等。接著進入初行（prathama-caryā），斷除一品無明，與別教的等覺（Samantabhadra）相等。再進入二行（dvitīya-caryā），與別教的妙覺（Sudṛṣṭi）相等。從三行（tṛtīya-caryā）開始，別教的人甚至不知道這些名號，更何況是降伏和斷除，因為別教只破除十二品無明。所以說，以我家（圓教）的真因為你家（別教）的極果。只因爲教法越是權巧，位階越高；教法越是真實，位階越低。譬如邊境尚未安定，借用的官職就高；確定爵位，論定功勛，實際的地位就低。所以權教雖然稱為妙覺，但是實教中的第二行。接著從三行開始，到十地，各自斷除一品無明，增進一分中道，也就是斷除四十品惑。再破除一品無明，進入等覺位。這是處於一生補處（eka-jāti-pratibaddha）的菩薩。進一步破除一品微細無明，進入妙覺位。永遠告別無明的父母，最終登上涅槃（Nirvāṇa）山頂。諸法不生，般若不生，不生不生，名為大涅槃（Mahāparinirvāṇa）。以虛空為座，成就清凈法身（Śuddha-dharmakāya），居住在常寂光土（Śānta-vipaśyanā-loka-dhātu）。這就是圓教（Pūrṇa-buddha-dharma）的佛相。然而圓教的位次，如果不以六即（ṣaṭ-prakāra）來判別，就會多有冒濫上聖的情況。所以必須用六即來判別位次，即一切眾生皆有佛性（Buddha-dhātu），有佛無佛，性相常住。又說，『一色一香，無非中道』等言論，都是理即（tathatā-samata）。其次，從善知識（kalyāṇa-mitra），以及從經卷中，聽聞見到這些言論，是名字即（nāma-samata）。依照教法修行，是觀行即（darśana-samata）。

【English Translation】 English version The Dragon Girl then attained perfect enlightenment (Anuttara-samyak-sambodhi). All those of the Śrāvaka (Voice-Hearer) path received predictions (Vyākaraṇa) of their future Buddhahood. These are all signs of attaining Buddhahood in this position. The Wisdom Body (Jñānakāya) is the virtue of Prajñā (Wisdom), where the causal nature (hetu-pratyaya) is developed. The Wonderful Dharma Body (Dharmakāya) is the virtue of the Dharma Body, where the dominant causal nature (adhipati-pratyaya) is developed. Responding to all (Sarva-artha) is the virtue of liberation (Mukti-guṇa), where the enabling causal nature (ārambaṇa-pratyaya) is developed. The manifestation of these three bodies (Trikāya) is inherent, so it is said that enlightenment does not come from others. The wisdom of the Middle Way (Madhyamaka) appears, opening the Buddha Eye (Buddha-cakṣu), and accomplishing all-knowing wisdom (Sarvākārajñatā). Traveling five hundred yojanas (Yojana), one arrives at the Treasure Land (Ratnakara). Initially, one dwells in the Land of True Reward without Obstacles (Satya-pratisthita-asanga-loka-dhātu), in the stage of non-retrogression (Avinivartanīya). Then, from the First Abiding (eka-vihāra) to the Tenth Abiding (daśa-vihāra), each stage cuts off one aspect of ignorance (avidyā), increasing one share of the Middle Way (Madhyamā-pratipad), equivalent to the Ten Grounds (Daśa-bhūmi) of the Separate Teaching (Pṛthag-jana). Next, entering the First Practice (prathama-caryā), one cuts off one aspect of ignorance, equivalent to the Equal Enlightenment (Samantabhadra) of the Separate Teaching. Then, entering the Second Practice (dvitīya-caryā), one is equivalent to the Wonderful Enlightenment (Sudṛṣṭi) of the Separate Teaching. From the Third Practice (tṛtīya-caryā) onwards, people of the Separate Teaching do not even know the names, let alone subdue and cut off, because the Separate Teaching only breaks through twelve aspects of ignorance. Therefore, it is said that the true cause of my house (Perfect Teaching) is the ultimate fruit of your house (Separate Teaching). It is only because the teaching is more expedient that the position is higher; the more real the teaching, the lower the position. For example, if the border is not yet stable, the borrowed official position is high; when the rank is determined and merits are discussed, the actual position is low. Therefore, although the Expedient Teaching is called Wonderful Enlightenment, it is only the Second Practice in the Real Teaching. Next, from the Third Practice onwards to the Tenth Ground, each stage cuts off one aspect of ignorance, increasing one share of the Middle Way, which is cutting off forty aspects of delusion. Further breaking through one aspect of ignorance, one enters the Equal Enlightenment position. This is the Bodhisattva in the position of One-Life-Remaining (eka-jāti-pratibaddha). Further breaking through one aspect of subtle ignorance, one enters the Wonderful Enlightenment position. Forever bidding farewell to the parents of ignorance, one finally ascends to the summit of Mount Nirvana (Nirvāṇa). All dharmas do not arise, Prajñā does not arise, non-arising, non-arising, is called Great Nirvana (Mahāparinirvāṇa). Taking emptiness as a seat, one accomplishes the Pure Dharma Body (Śuddha-dharmakāya), dwelling in the Land of Constant Light (Śānta-vipaśyanā-loka-dhātu). This is the Buddha form of the Perfect Teaching (Pūrṇa-buddha-dharma). However, if the positions of the Perfect Teaching are not judged by the Six Identities (ṣaṭ-prakāra), there will be many cases of falsely claiming to be superior sages. Therefore, the positions must be judged by the Six Identities, namely, all sentient beings have Buddha-nature (Buddha-dhātu), whether there is a Buddha or not, the nature and characteristics are constant. It is also said, 'One color, one fragrance, is nothing but the Middle Way,' and such statements are all Identity in Principle (tathatā-samata). Secondly, hearing and seeing these words from a good teacher (kalyāṇa-mitra) and from the scriptures is Identity in Name (nāma-samata). Practicing according to the teachings is Identity in Contemplation (darśana-samata).

五品位)相似解發。為相似即(十信)分破分見。為分證即(從初住至等覺)智斷圓滿。為究竟即(妙覺位)約修行位次。從淺至深。故名為六。約所顯理體。位位不二。故名為即。是故深識六字不生上慢。委明即字不生自屈。可歸可依。思之擇之。略明圓教位竟。然依上四教修行時。各有方便正修。謂二十五方便十乘觀法。若教教各明。其文稍煩。義意雖異名數不別。故今總明。可以意知。言二十五方便者。束為五科。一具五緣。二訶五欲。三棄五蓋。四調五事。五行五法。初明五緣者。一持戒清凈。如經中說。依因此戒。得生諸禪定及滅苦智慧。是故比丘。應持凈戒。有在家出家大小乘不同。二衣食具足。衣有三。一者如雪山大士。隨所得衣蔽形即足。不遊人間。堪忍力成故。二者如迦葉等。集糞掃衣。及但三衣不畜余長。三者多寒國土。如來亦許三衣之外畜百一眾具。食亦有三。一者上根大士深山絕世。菜根草果隨得資身。二常乞食。三檀越送食。僧中凈食。三間居靜處。不作眾事名閑。無憒鬧處名靜。處有三。例衣食可知。四息諸緣務。息生活。息人事。息工巧技術等。五近善知識有三。一外護善知識。二同行善知識。三教授善知識。第二訶五欲。一訶色。謂男女形貌端嚴。修目高眉丹。唇皓齒。及世間寶物

【現代漢語翻譯】現代漢語譯本五品位：指相似解開發，相當於十信位，能破除一部分迷惑，見到一部分真理。為分證即（從初住至等覺）：指智慧和斷除煩惱都圓滿的階段。為究竟即（妙覺位）：指修行位次的最高階段，從淺到深，所以稱為『六』。約所顯理：位不二，所以稱為『即』。因此，深刻認識『六即』的含義，就不會產生驕慢之心；詳細明白『即』字的含義，就不會妄自菲薄。可以歸依，可以依靠，仔細思考，認真選擇。以上簡要說明了圓教的位次。然而，依據以上四教修行時，各有方便和正修的方法，即二十五方便和十乘觀法。如果每種教法都詳細說明，文字會顯得繁瑣，雖然意義有所不同，但名目數量沒有區別，所以現在總括說明，可以意會。所說的二十五方便，歸納為五科：一、具五緣；二、訶五欲；三、棄五蓋；四、調五事；五、行五法。首先說明五緣：一、持戒清凈。如經中所說：『依據此戒，能生出各種禪定和滅苦的智慧。』所以比丘應當持守清凈的戒律，在家居士、出家眾、大乘、小乘各有不同。二、衣食具足。衣有三種：一是像雪山大士那樣，隨所得的衣服遮蔽身體就足夠了，不遊走於人間，堪忍的力量成就的緣故。二是像迦葉等，收集糞掃衣，或者只有三衣，不蓄積多餘的。三是在寒冷的國土，如來也允許在三衣之外蓄積百一眾具。食也有三種：一是上根大士，在深山絕世，菜根草果隨緣度日。二是常行乞食。三是檀越供養的食物，僧團中的清凈食物。三、間居靜處。不參與大眾事務稱為『閑』，沒有喧鬧的地方稱為『靜』。處所也有三種，可以參照衣食來理解。四、息諸緣務。停止生活上的事務，停止人事上的交往，停止工巧技術等。五、親近善知識。善知識有三種：一是外護善知識，二是同行善知識，三是教授善知識。第二，呵五欲。一、呵色。指男女的形貌端正美麗，修長的眼睛，高高的眉毛，紅潤的嘴唇，潔白的牙齒，以及世間的寶物。

【English Translation】 English version The Five Grades of Position: Refers to the initial development of similar understanding, equivalent to the Ten Faiths, which can break through some delusions and see some truth. (Shi Xin) The Stage of Partial Realization (from the Initial Abode to Near-Perfect Enlightenment): Refers to the stage where wisdom and the cutting off of afflictions are both complete. (Chu Zhu to Deng Jue) The Ultimate Stage (Wonderful Enlightenment): Refers to the highest stage of the path of cultivation, from shallow to deep, hence called 'Six'. (Miao Jue) Regarding the principle revealed: The positions are not different, hence called 'Immediate'. Therefore, deeply understanding the meaning of 'Six Identities' will not give rise to arrogance; clearly understanding the meaning of the word 'Immediate' will not lead to self-deprecation. One can take refuge in it, rely on it, think carefully, and choose diligently. The above briefly explains the positions of the Perfect Teaching. However, when practicing according to the above Four Teachings, each has its own expedient and proper methods of cultivation, namely the Twenty-Five Preparatory Practices and the Ten Contemplations. If each teaching were explained in detail, the text would seem cumbersome. Although the meanings are different, the names and numbers are not different, so now a general explanation is given, which can be understood intuitively. The so-called Twenty-Five Preparatory Practices are summarized into five categories: 1. Possessing the Five Conditions; 2. Reprimanding the Five Desires; 3. Abandoning the Five Coverings; 4. Regulating the Five Matters; 5. Practicing the Five Dharmas. First, explaining the Five Conditions: 1. Maintaining pure precepts. As it is said in the scriptures: 'Relying on these precepts, one can generate various samadhis and the wisdom to extinguish suffering.' Therefore, a Bhikshu should uphold pure precepts, which differ for laypersons, renunciants, Mahayana, and Hinayana. 2. Having sufficient clothing and food. There are three types of clothing: First, like the great ascetics of the snowy mountains, covering the body with whatever clothing is obtained is sufficient, not wandering among people, because the power of endurance is achieved. Second, like Kashyapa and others, collecting discarded rags, or having only three robes, not accumulating extra. Third, in cold countries, the Tathagata also allows the accumulation of a hundred and one items besides the three robes. There are also three types of food: First, great ascetics of superior capacity, living in secluded mountains, subsisting on vegetable roots and grass fruits as they come. Second, constantly begging for food. Third, food offered by donors, pure food in the Sangha. 3. Dwelling in secluded and quiet places. Not participating in public affairs is called 'secluded', and a place without noise is called 'quiet'. There are also three types of places, which can be understood by referring to clothing and food. 4. Ceasing all involvements. Stopping worldly affairs, stopping interpersonal interactions, stopping skillful techniques, etc. 5. Approaching good spiritual friends. There are three types of good spiritual friends: First, external protectors; second, fellow practitioners; third, teaching spiritual friends. Second, reprimanding the Five Desires. 1. Reprimanding forms. Refers to the beautiful appearances of men and women, long eyes, high eyebrows, red lips, white teeth, and worldly treasures.

。玄黃朱紫種種妙色等。二訶聲。謂絲竹環珮之聲。及男女歌詠聲等。三訶香。謂男女身香。及世間飲食香等。四訶味。謂種種飲食肴膳美味等。五訶觸。謂男女身份柔軟細滑。寒時體溫。熱時體涼。及諸好觸等。第三棄五蓋。謂貪慾瞋恚睡眠掉悔疑。第四調五事。謂調心不沈不浮。調身不緩不急。調息不澀不滑。調眠不節不恣。調食不饑不飽。第五行五法。一欲。欲離世間一切妄想顛倒。欲得一切諸禪定智慧門故。二精進。堅持禁戒棄於五蓋。初中后夜勤行精進故。三念。念世間欺誑可輕可賤。禪定智慧可重可貴。四巧慧。籌量世間樂禪定智慧樂得失輕重等。五一心。念慧分明。明見世間可患可惡。善識禪定智慧功德可尊可貴。此二十五法為四教前方便。故應須具足。若無此方便者。世間禪定尚不可得。豈況出世妙理乎。然前明教既漸頓不同。方便亦異。依何教修行。臨時審量耳。次明正修十乘觀法。亦四教名同義異。今且明圓教。余教例此。一觀不思議境。謂觀一念心。具足無減三千性相百界千如。即此之境即空即假即中。更不前後。廣大圓滿橫豎自在。故法華經云。其車高廣(上根正觀此境)二真正發菩提心。謂依妙境發無作四弘誓願。慜己慜他上求下化。故經云。又于其上張設幰蓋。三善巧安心止觀。謂體前

【現代漢語翻譯】現代漢語譯本種種玄黃朱紫等妙色。（玄黃朱紫：各種美妙的顏色）二訶聲。指絲竹環珮的聲音，以及男女歌唱的聲音等。三訶香。指男女身上的香氣，以及世間的飲食香氣等。四訶味。指各種飲食餚饌的美味等。五訶觸。指男女身體柔軟細滑，寒冷時身體溫暖，炎熱時身體涼爽，以及各種美好的觸感等。第三，捨棄五蓋。（五蓋：貪慾、瞋恚、睡眠、掉悔、疑）第四，調和五事。調心使其不沉不浮，調身使其不緩不急，調息使其不澀不滑，調眠使其不節制也不放縱，調食使其不饑不飽。第五，實行五法。一、欲。 желать желать 想要離開世間一切虛妄顛倒，想要獲得一切諸禪定智慧之門。二、精進。堅持禁戒，捨棄五蓋，初夜、中夜、后夜勤奮修行精進。三、念。 осознавать 念世間的欺騙虛誑，可以輕視可以賤待；禪定智慧可以重視可以珍貴。四、巧慧。 оценивать 籌量世間之樂與禪定智慧之樂的得失輕重等。五、一心。 сосредоточенность 念與慧分明，明瞭見到世間可患可惡，善於認識禪定智慧功德可尊可貴。這二十五法是四教的前方便，所以應當具備。如果沒有這些方便，世間的禪定尚且不可得，何況出世間的妙理呢？然而前面所說的教法既然有漸頓的不同，方便也不同。依哪種教法修行，臨時審量罷了。其次說明正修十乘觀法，也是四教名同義異。現在且說明圓教，其餘教類推。一、觀不思議境。觀一念心，具足無減三千性相百界千如，即此之境即空即假即中，更不前後，廣大圓滿橫豎自在。所以《法華經》說，其車高廣。（上根之人正觀此境）二、真正發菩提心。依妙境發無作四弘誓願，憫己憫他上求下化。所以經中說，又于其上張設幰蓋。三、善巧安心止觀。體前

【English Translation】 English version Various wonderful colors such as dark, yellow, vermilion, and purple. (玄黃朱紫: Various wonderful colors) Second, reject sounds. This refers to the sounds of silk and bamboo instruments, jade pendants, as well as the sounds of men and women singing. Third, reject fragrances. This refers to the fragrances from the bodies of men and women, as well as the fragrances of worldly food and drink. Fourth, reject tastes. This refers to the delicious flavors of various foods and delicacies. Fifth, reject tactile sensations. This refers to the soft and smooth skin of men and women, the warmth of the body in cold weather, the coolness of the body in hot weather, as well as various pleasant tactile sensations. Third, abandon the Five Coverings. (五蓋: Greed, hatred, drowsiness, restlessness, and doubt) Fourth, harmonize the Five Matters. Harmonize the mind so that it is neither sinking nor floating, harmonize the body so that it is neither slow nor hurried, harmonize the breath so that it is neither rough nor smooth, harmonize sleep so that it is neither restrictive nor indulgent, harmonize food so that it is neither hungry nor full. Fifth, practice the Five Dharmas. First, Desire. Desire to depart from all false and inverted thoughts of the world, desire to attain all the gates of various Samadhis and wisdom. Second, Diligence. Uphold precepts and abandon the Five Coverings, diligently practice with effort in the early, middle, and late nights. Third, Mindfulness. Be mindful that the deceptions and falsehoods of the world can be despised and treated as worthless; Samadhi and wisdom can be valued and cherished. Fourth, Skillful Wisdom. Weigh and measure the gains and losses, the importance and lightness of worldly pleasures and the pleasures of Samadhi and wisdom. Fifth, One-Mindedness. Mindfulness and wisdom are distinct, clearly seeing that the world is distressing and hateful, well recognizing that the merits and virtues of Samadhi and wisdom are venerable and precious. These twenty-five dharmas are preliminary practices for the Four Teachings, so they should be possessed. If there are no such preliminary practices, even worldly Samadhi cannot be attained, let alone the wonderful principles of transcending the world? However, since the teachings mentioned earlier have gradual and sudden differences, the preliminary practices are also different. Depending on which teaching one practices, it should be carefully considered at the time. Next, explaining the correct practice of the Ten Vehicles of Contemplation, the names are the same but the meanings are different in the Four Teachings. Now, let's explain the Perfect Teaching, and the other teachings can be inferred by analogy. First, contemplate the inconceivable realm. Contemplate that a single thought-moment fully possesses, without reduction, the three thousand natures and characteristics, the hundred realms and thousand suchnesses, this realm is simultaneously emptiness, provisional existence, and the middle way, without any before or after, vast and complete, free in all directions. Therefore, the Lotus Sutra says, 'Its carriage is high and wide.' (Those with superior faculties correctly contemplate this realm) Second, truly arouse the Bodhi Mind. Rely on the wonderful realm to arouse the uncreated Four Great Vows, to have compassion for oneself and others, to seek upwards and transform downwards. Therefore, the sutra says, 'And above it, a canopy is erected.' Third, skillfully settle the mind in cessation and contemplation. Embody the previous

妙理。常恒寂然名為定。寂而常照名為慧。故經云。安置丹枕(車內枕)四破法遍。謂以三觀破三惑。三觀一心無惑不破。故經云。其疾如風。五識通塞。謂苦集。十二因緣。六蔽。塵沙。無明為塞。道滅。滅因緣智。六度。一心三觀為通。若通須護。有塞須破。于通起塞。能破如所破。節節撿校。名識通塞。經云。安置丹枕(車外枕)六道品調適。謂無作道品。一一調停隨宜而入。經云。有大白車等(已上五中根)七對治助開。謂若正道多障圓理不開。須修事助。謂五停心及六度等。經云。又多僕從(此下為下根)八知位次。謂修行之人免增上慢故。九能安忍。謂于逆順安然不動。策進五品而入六根。十離法愛。謂莫著十信相似之道。須入初住真實之理。經云。乘是寶乘游於四方(游四十位)直至道場(妙覺位)謹案臺教廣本。抄錄五時八教。略知如此。若要委明之者。請看法華玄義十卷。委判十方三世諸佛說法儀式。猶如明鏡。及凈名玄義中四卷。全判教相。自從此下。略明諸家判教儀式耳。

天臺四教儀

【現代漢語翻譯】現代漢語譯本妙理。常恒寂然名為定（禪定）。寂而常照名為慧（智慧）。故經云：『安置丹枕（車內枕）四破法遍。』謂以三觀（空觀、假觀、中觀）破三惑（見思惑、塵沙惑、無明惑）。三觀一心，無惑不破。故經云：『其疾如風。』五識通塞。謂苦集（苦諦、集諦），十二因緣，六蔽（色、聲、香、味、觸、法），塵沙（塵沙惑），無明（無明惑）為塞。道滅（道諦、滅諦），滅因緣智，六度（佈施、持戒、忍辱、精進、禪定、智慧），一心三觀為通。若通須護，有塞須破。于通起塞，能破如所破，節節撿校，名識通塞。經云：『安置丹枕（車外枕）六道品調適。』謂無作道品（八正道），一一調停隨宜而入。經云：『有大白車等（已上五中根）。』七對治助開。謂若正道多障，圓理不開，須修事助。謂五停心（數息觀、不凈觀、慈悲觀、因緣觀、唸佛觀）及六度等。經云：『又多僕從（此下為下根）。』八知位次。謂修行之人免增上慢故。九能安忍。謂于逆順安然不動，策進五品（隨喜品、讀誦品、講說品、兼行六度品、正行六度品）而入六根（信根、精進根、念根、定根、慧根）。十離法愛。謂莫著十信（信心、念心、精進心、慧心、定心、不退心、護法心、迴向心、戒心、願心）相似之道，須入初住（十住位之初位）真實之理。經云：『乘是寶乘游於四方（游四十位），直至道場（妙覺位）。』謹案臺教廣本，抄錄五時八教。略知如此。若要委明之者，請看法華玄義十卷，委判十方三世諸佛說法儀式，猶如明鏡。及凈名玄義中四卷，全判教相。自從此下，略明諸家判教儀式耳。天臺四教儀

【English Translation】 English version Subtle principle. Constant and still is called 'Samadhi' (定, meditation). Still yet constantly illuminating is called 'Prajna' (慧, wisdom). Therefore, the sutra says: 'Place the Danzhen (丹枕, inner pillow) and the four breaking dharmas pervade.' This means using the three contemplations (三觀, emptiness, provisional existence, and the middle way) to break the three delusions (三惑, delusions of views and thoughts, delusions like dust and sand, and fundamental ignorance). With the three contemplations as one mind, no delusion remains unbroken. Therefore, the sutra says: 'As swift as the wind.' The five consciousnesses are either open or blocked. 'Blocked' refers to suffering and accumulation (苦集, suffering and its cause), the twelve links of dependent origination, the six obscurations (六蔽, form, sound, smell, taste, touch, and dharma), delusions like dust and sand (塵沙), and fundamental ignorance (無明). 'Open' refers to the path and cessation (道滅, the path and cessation of suffering), the wisdom of extinguishing causes and conditions, the six perfections (六度, generosity, morality, patience, diligence, meditation, and wisdom), and the one mind of the three contemplations. If it is open, it must be protected; if it is blocked, it must be broken. If blockage arises from openness, the ability to break is like what is broken. Examining and verifying each step is called 'understanding openness and blockage.' The sutra says: 'Place the Danzhen (丹枕, outer pillow) and the six paths are harmonized.' This refers to the non-active path factors (無作道品, the eightfold noble path), each adjusted and entered according to suitability. The sutra says: 'There is a great white carriage, etc. (above are the five medium roots).' Seven counteractions assist in opening. This means if the right path has many obstacles and the perfect principle does not open, one must cultivate auxiliary practices, such as the five stopping contemplations (五停心, contemplation of breath, contemplation of impurity, contemplation of loving-kindness, contemplation of conditioned arising, and contemplation of Buddha-recollection) and the six perfections, etc. The sutra says: 'Also many servants (below are the lower roots).' Eight, knowing the stages. This is to prevent practitioners from developing arrogance. Nine, being able to endure. This means remaining unmoved in adverse or favorable circumstances, urging forward the five grades (五品, joy, reading and reciting, preaching, practicing the six perfections concurrently, and practicing the six perfections purely) and entering the six roots (六根, faith, diligence, mindfulness, concentration, and wisdom). Ten, being detached from love of the Dharma. This means not being attached to the similar path of the ten faiths (十信, faith, mindfulness, diligence, wisdom, concentration, non-regression, protecting the Dharma, dedication, morality, and aspiration), but entering the true principle of the first abode (初住, the first stage of the ten abodes). The sutra says: 'Riding this precious vehicle, travel in the four directions (traveling through the forty stages) until reaching the Bodhi-mandala (道場, the stage of wonderful enlightenment).' Carefully examining the extensive version of the Tiantai teachings, I have copied down the five periods and eight teachings. I know this much in brief. If you want to know the details, please see the ten volumes of the Profound Meaning of the Lotus Sutra, which thoroughly judges the Dharma-preaching ceremonies of the Buddhas of the ten directions and three times, like a clear mirror, and the four volumes of the Profound Meaning of the Vimalakirti Sutra, which fully judges the aspects of the teachings. From here onwards, I will briefly explain the teaching classification ceremonies of various schools. The Four Teachings of Tiantai