T46n1939_教觀綱宗
大正藏第 46 冊 No. 1939 教觀綱宗
No. 1939
教觀綱宗(原名一代時教權實綱要圖。長幅難看。今添四教各十乘觀。改作書冊題名)
北天目蕅益沙門智旭重述
佛祖之要教觀而已矣。觀非教不正。教非觀不傳。有教無觀則罔。有觀無教則殆。然統論時教。大綱有八。依教設觀。數亦略同。八教者。一頓二漸三秘密四不定。名為化儀四教。如世藥方。五三藏六通七別八圓。名為化法四教。如世藥味。當知頓等所用。總不出藏等四味。藏以析空為觀。通以體空為觀。別以次第為觀。圓以一心為觀。四觀各用十法成乘能執行人至涅槃地。藏通二種教觀。運至真諦涅槃。別圓二種教觀。運至中諦大般涅槃。藏通別三。皆名為權。唯圓教觀乃名真實。就圓觀中復有三類。一頓二漸三不定也。為實施權。則權含于實。開權顯實。則實融于權。良由眾生根性不一。致使如來巧說不同。且約一代略判五時。一華嚴時。正說圓教兼說別
五時八教權實總圖
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教。約化儀名頓。二阿含時。但說三藏教。約化儀名漸初。三方等時。對三藏教半字生滅門。說通別圓教滿字不生不滅門。約化儀名漸
【現代漢語翻譯】 現代漢語譯本 《教觀綱宗》（原名《一代時教權實綱要圖》。因長幅不便閱讀，今增補四教各十乘觀，改作書冊，並更名為《教觀綱宗》）
北天目蕅益沙門智旭重述
佛祖的要旨，不外乎教和觀。沒有教，觀就不正；沒有觀，教就無法傳承。有教無觀則茫然，有觀無教則危險。總論一代時教，大綱有八個方面。依據教義設立觀法，數量也大致相同。八教是：一、頓教，二、漸教，三、秘密教，四、不定教。這被稱為化儀四教，如同世間的藥方。五、三藏教，六、通教，七、別教，八、圓教。這被稱為化法四教，如同世間的藥味。應當知道，頓教等所用的，總不出三藏教等四種藥味。三藏教以分析空性為觀，通教以體悟空性為觀，別教以次第為觀，圓教以一心為觀。四種觀各用十法成就乘，能夠執行人到達涅槃之地。三藏教和通教這兩種教觀，運至真諦涅槃。別教和圓教這兩種教觀，運至中諦大般涅槃。三藏教、通教、別教，都稱為權教。只有圓教觀才稱為真實。在圓觀中又有三類：一、頓，二、漸，三、不定。爲了實施權巧方便，權教包含于實教之中；爲了開顯權巧方便，實教融合于權教之中。正是由於眾生的根性不一，才使得如來說法巧妙不同。且約略地將一代時教判為五時：一、華嚴時，主要宣說圓教，兼說別教。約化儀來說，名為頓教。二、阿含時，只說三藏教。約化儀來說，名為漸教的開始。三、方等時，針對三藏教的半字生滅門，宣說通教、別教、圓教的滿字不生不滅門。約化儀來說，名為漸教。
【English Translation】 English version The Essentials of Teaching and Contemplation (Originally titled 'A Comprehensive Chart of the Provisional and Real Teachings of a Lifetime.' Due to its length, making it difficult to view, I have added the Ten Vehicles of Contemplation for each of the Four Teachings, revised it into a book, and renamed it 'The Essentials of Teaching and Contemplation.')
Re-stated by Śramaṇa Zhixu of North Tianmu Mountain, Ouyi
The essence of the Buddhas and Patriarchs lies solely in teaching and contemplation. Without teaching, contemplation is not correct; without contemplation, teaching cannot be transmitted. Having teaching without contemplation is confusing; having contemplation without teaching is dangerous. Generally speaking, the outline of the teachings of a lifetime has eight aspects. Establishing contemplation based on the teachings also has roughly the same number. The Eight Teachings are: 1. Sudden Teaching, 2. Gradual Teaching, 3. Secret Teaching, 4. Indeterminate Teaching. These are called the Four Teachings of Transformation Methods (hua yi si jiao), like worldly prescriptions. 5. Tripiṭaka Teaching (sanzang jiao), 6. Shared Teaching (tong jiao), 7. Distinct Teaching (bie jiao), 8. Perfect Teaching (yuan jiao). These are called the Four Teachings of Transformation Content (hua fa si jiao), like worldly flavors of medicine. It should be known that what the Sudden Teaching and others use does not go beyond the four flavors of the Tripiṭaka Teaching and others. The Tripiṭaka Teaching uses analyzing emptiness as contemplation; the Shared Teaching uses embodying emptiness as contemplation; the Distinct Teaching uses sequential contemplation; the Perfect Teaching uses one-mind as contemplation. Each of the four contemplations uses ten dharmas to accomplish a vehicle, which can transport people to the land of Nirvāṇa. The two teachings and contemplations of the Tripiṭaka Teaching and Shared Teaching transport to the Nirvāṇa of True Reality (zhen di niepan). The two teachings and contemplations of the Distinct Teaching and Perfect Teaching transport to the Great Nirvāṇa of the Middle Reality (zhong di da ban niepan). The Tripiṭaka Teaching, Shared Teaching, and Distinct Teaching are all called Provisional Teachings (quan jiao). Only the Perfect Teaching and contemplation are called Real (zhenshi). Within the Perfect Contemplation, there are three categories: 1. Sudden, 2. Gradual, 3. Indeterminate. In order to implement provisional means, the provisional is contained within the real. To reveal the provisional and manifest the real, the real merges into the provisional. It is precisely because the capacities of sentient beings are not uniform that the Tathāgata skillfully speaks differently. Let us briefly divide the teachings of a lifetime into five periods: 1. Avataṃsaka Period (huayan shi), mainly expounding the Perfect Teaching, while also speaking of the Distinct Teaching. In terms of transformation methods, it is called the Sudden Teaching. 2. Āgama Period (ahan shi), only speaking of the Tripiṭaka Teaching. In terms of transformation methods, it is called the beginning of the Gradual Teaching. 3. Vaipulya Period (fangdeng shi), in response to the half-word birth-and-death gate of the Tripiṭaka Teaching, expounding the full-word non-birth-and-non-death gate of the Shared Teaching, Distinct Teaching, and Perfect Teaching. In terms of transformation methods, it is called the Gradual Teaching.
中。四般若時。帶通別二權理。正說圓教實理。約化儀名漸后。五法華涅槃時。法華開三藏通別之權。唯顯圓教之實。深明如來設教之始終。具發如來本跡之廣遠。約化儀名會漸歸頓。亦名非頓非漸。涅槃重為未入實者。廣談常住。又為末世根鈍。重扶三權。是以追說四教。追泯四教。約化儀亦名非頓非漸。而秘密不定二種化儀。遍於前之四時。唯法華是顯露。故非秘密。是決定。故非不定。然此五時。有別有通。故須以別定通攝通入別。方使教觀咸悉不濫。今先示五時八教圖。次申通別五時論。
通別五時論(最宜先知)
法華玄義云。夫五味半滿論別。別有齊限。論通通於初后。章安尊者云。人言。第二時。十二年中說三乘別教。若爾過十二年。有宜聞四諦十二因緣六度。豈可不說。若說則三乘不止在十二年中。若不說則一段在後宜聞者。佛豈可不化也。定無此理。經言。為聲聞說四諦。乃至說六度。不止十二年。蓋一代中。隨宜聞者即說耳。如四阿含五部律。是為聲聞說。乃訖于聖滅。即是其事。何得言小乘悉十二年中也。人言。第三時。三十年中說空宗般若維摩思益。依何經文知三十年也。大智度論云。須菩提。於法華中。聞說舉手低頭皆得作佛。是以今問退義。若爾。大品與法華。前後何定也
【現代漢語翻譯】 現代漢語譯本：在第四個般若時（指佛陀說法的一個時期），帶著通教、別教這兩種權宜之理，主要宣說圓教的真實道理。從教化的方式來看，可以稱為漸教之後。在第五個法華涅槃時（指佛陀說法的最後時期），《法華經》開顯了三藏教、通教、別教的權宜之說，唯獨彰顯圓教的真實。深刻闡明瞭如來設教的始終，詳盡地闡發瞭如來本地和垂跡的廣遠。從教化的方式來看，可以稱為會漸歸頓，也可以稱為非頓非漸。《涅槃經》再次為尚未進入真實之境的人，廣泛地談論常住之理，又為末世根器遲鈍的人，再次扶持三權之教，因此追溯性地宣說四教，追溯性地泯除四教。從教化的方式來看，也可以稱為非頓非漸。而秘密教和不定教這兩種教化方式，遍佈於前面的四個時期。只有《法華經》是顯露的，所以不是秘密教；是決定的，所以不是不定教。然而這五個時期，有別有通，所以必須用別教來確定通教，用通教來攝入別教，才能使教觀完全不混淆。現在先展示五時八教圖，再闡述通別五時論。
通別五時論（最宜先知）
《法華玄義》說：『五味半滿的討論，在別教中各有界限，在通教中則貫通始終。』章安尊者說：『有人說，第二個時期，十二年中宣說三乘別教。如果這樣，過了十二年，有適合聽聞四諦、十二因緣、六度的人，難道就不說了嗎？如果說，那麼三乘就不止在十二年中；如果不說，那麼對於後來適合聽聞的人，佛難道就不教化了嗎？』肯定沒有這個道理。《經》中說：『為聲聞說四諦，乃至說六度』，不止十二年，而是在一代之中，隨著適合聽聞的人就說。如《四阿含》、《五部律》，是為聲聞說的，直到佛陀入滅，就是這件事。怎麼能說小乘全部在十二年中呢？有人說，第三個時期，三十年中宣說空宗般若、維摩、思益。依據什麼經文知道是三十年呢？《大智度論》說：『須菩提，在《法華經》中，聽到說舉手低頭都能成佛，因此現在問退義。』如果這樣，《大品般若經》和《法華經》，前後有什麼確定性呢？
【English Translation】 English version: In the fourth Prajna period (referring to a period when the Buddha taught), it carries the two expedient principles of Shared Teaching (Tongjiao) and Distinct Teaching (Biejiao), mainly expounding the real principle of Perfect Teaching (Yuanjiao). From the perspective of teaching methods, it can be called after the Gradual Teaching. In the fifth Lotus-Nirvana period (referring to the final period of the Buddha's teachings), the Lotus Sutra reveals the expedient teachings of the Tripitaka Teaching (Sanzangjiao), Shared Teaching, and Distinct Teaching, exclusively highlighting the reality of the Perfect Teaching. It profoundly clarifies the beginning and end of the Tathagata's teaching, and elaborates extensively on the Tathagata's original ground and manifested traces. From the perspective of teaching methods, it can be called the convergence of the gradual into the sudden, or neither sudden nor gradual. The Nirvana Sutra again extensively discusses the principle of permanence for those who have not yet entered the realm of reality, and again supports the three expedient teachings for those with dull faculties in the degenerate age. Therefore, it retrospectively expounds the Four Teachings and retrospectively eliminates the Four Teachings. From the perspective of teaching methods, it can also be called neither sudden nor gradual. However, the two types of teaching methods, Secret Teaching and Indeterminate Teaching, pervade the previous four periods. Only the Lotus Sutra is explicit, so it is not Secret Teaching; it is definite, so it is not Indeterminate Teaching. However, these five periods have distinctions and commonalities, so it is necessary to use the Distinct Teaching to determine the Shared Teaching, and use the Shared Teaching to incorporate into the Distinct Teaching, so that the teachings and practices are completely unambiguous. Now, first, the Five Periods and Eight Teachings diagram is shown, and then the discussion on the Shared and Distinct Five Periods is elaborated.
Discussion on the Shared and Distinct Five Periods (Most Suitable to Know First)
The Profound Meaning of the Lotus Sutra says: 'The discussion of the five flavors, half and full, has its limits in the Distinct Teaching, while in the Shared Teaching it permeates from beginning to end.' Venerable Zhang'an said: 'Some people say that in the second period, the Three Vehicle Distinct Teaching is expounded for twelve years. If so, after twelve years, if there are those who are suitable to hear the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections, would they not be taught? If they are taught, then the Three Vehicles would not be limited to twelve years; if they are not taught, then would the Buddha not teach those who are suitable to hear later?' There is definitely no such reason. The Sutra says: 'For the Hearers, the Four Noble Truths are taught, and even the Six Perfections,' not just for twelve years, but throughout the lifetime, whoever is suitable to hear is taught. For example, the Four Agamas and the Five Vinayas are taught for the Hearers, until the Buddha's Parinirvana, that is the matter. How can it be said that the Small Vehicle is entirely within twelve years? Some people say that in the third period, the emptiness-based Prajna, Vimalakirti, and Siyi are expounded for thirty years. According to which sutra is it known to be thirty years? The Great Perfection of Wisdom Treatise says: 'Subhuti, in the Lotus Sutra, heard that raising or lowering one's head can lead to Buddhahood, therefore now asks about the meaning of retreat.' If so, what is the certainty of the order of the Great Perfection of Wisdom Sutra and the Lotus Sutra?
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論曰。智者章安。明文若此。今人絕不寓目。尚自訛傳阿含十二方等八之妄說。為害甚大。故先申通論。次申別論。先明通五時者。自有一類大機。即於此土。見華藏界舍那身土常住不滅。則華嚴通后際也。只今華嚴入法界品。亦斷不在三七日中。復有一類小機。始從鹿苑終至鶴林。唯聞阿含毗尼對法。則三藏通於前後明矣。章安如此破斥。癡人何尚執迷。復有一類小機。宜聞彈斥褒嘆而生恥慕。佛即為說方等法門。豈得局在十二年後僅八年中。且如方等陀羅尼經。說在法華經后。則方等亦通前後明矣。復有三乘須歷色心等世出世法。一一會歸摩訶衍道。佛即為說般若。故云。從初得道乃至泥洹。于其中間常說般若。則般若亦通前後明矣。復有根熟眾生。佛即為其開權顯實。開跡顯本。決無留待四十年後之理。但佛以神力。令根未熟者不聞。故智者大師云。法華約顯露邊。不見在前。秘密邊論。理無障礙。且如經云。我昔從佛聞如是法。見諸菩薩授記作佛。如是法者。豈非妙法。又梵網經云。吾今來此世界八千返。坐金剛華光王座等。豈非亦是開跡顯本耶。復有眾生。應見涅槃而得度者。佛即示入涅槃。故曰。八相之中。各具八相不可思議。且大般涅槃經。追敘阿阇世王懺悔等緣。並非一日一夜中事也。
【現代漢語翻譯】 現代漢語譯本：
論中說，智者章安（Zhi Zhe Zhang An，人名）的論述如此明確，現在的人卻完全不看，仍然以訛傳訛地相信阿含（Ahan，小乘經典）十二年、方等（Fangdeng，大乘經典）八年的荒謬說法，危害非常大。所以先進行總體的論述，再進行分別的論述。先說明通五時（Tong Wushi，佛教的時教理論）的情況：自然有一類大根器的人，就在這個世間，見到華藏世界（Huazang Shijie，華嚴經所描述的佛國世界）的舍那佛（She na fo，盧舍那佛的簡稱）身土常住不滅，那麼《華嚴經》（Huayan Jing）就貫通了前後。現在《華嚴經》的《入法界品》（Rufa Jie Pin），也絕對不是在三七日（Sanqi Ri，佛陀成道后的二十一天）之中所說。又有一類小根器的人，從鹿苑（Luyuan，佛陀初轉法輪的地方）開始，到鶴林（Helin，佛陀涅槃的地方）結束，只聽聞阿含（Ahan，小乘經典）、毗尼（Pini，戒律）、對法（Duifa，阿毗達摩的另一種說法），那麼三藏（San Zang，經、律、論）就貫通了前後，非常明顯。章安（Zhang An）如此破斥，愚癡的人為什麼還要執迷不悟？又有一類小根器的人，適合聽聞彈斥、褒嘆而生起慚愧和仰慕之心，佛就為他們說方等法門（Fangdeng Famen，大乘經典），怎麼能侷限在十二年後僅僅八年之中呢？比如《方等陀羅尼經》（Fangdeng Tuoluoni Jing），說在《法華經》（Fahua Jing）之後，那麼方等（Fangdeng）也貫通了前後，非常明顯。又有三乘（San Cheng，聲聞乘、緣覺乘、菩薩乘）的眾生，必須經歷色心（Se Xin，物質和精神）等世間和出世間的法，一一會歸到摩訶衍道（Mohe Yan Dao，大乘道），佛就為他們說般若（Bore，智慧），所以說：『從最初得道乃至涅槃，在其中間經常說般若（Bore）。』那麼般若（Bore）也貫通了前後，非常明顯。又有根器成熟的眾生，佛就為他們開權顯實（Kaiquan Xianshi，開啟權巧方便，顯示真實），開跡顯本（Kaiji Xianben，開啟佛的應化事蹟，顯示佛的本來面目），決沒有留待四十年後的道理。只是佛以神通力，讓根器沒有成熟的人聽不到。所以智者大師（Zhi Zhe Dashi，天臺宗的實際創始人）說：『《法華經》（Fahua Jing）從顯露的方面來說，沒有在前面；從秘密的方面來說，道理上沒有障礙。』比如經中說：『我過去從佛聽聞這樣的法，見諸菩薩授記作佛。』這樣的法，難道不是妙法嗎？又《梵網經》（Fanwang Jing）說：『我如今來此世界八千次，坐金剛華光王座等。』難道不是也是開跡顯本（Kaiji Xianben）嗎？又有眾生，應該見到涅槃（Nipan，寂滅）而得度的，佛就示現入涅槃（Nipan）。所以說：『八相（Ba Xiang，佛陀一生的八個階段）之中，各自具有八相，不可思議。』而且《大般涅槃經》（Da Ban Niepan Jing），追述阿阇世王（A she shi wang，古印度摩揭陀國國王）懺悔等的因緣，並非一日一夜中的事情啊。
【English Translation】 English version:
The treatise states: The wise Zhang'an (Zhi Zhe Zhang An, a person's name) clearly elucidates this. Yet, people today completely disregard it, continuing to propagate the erroneous notion of the Agama (Ahan, Hinayana scriptures) lasting twelve years and the Vaipulya (Fangdeng, Mahayana scriptures) lasting eight years, which is extremely harmful. Therefore, I will first present a general discussion, followed by a specific one. First, concerning the 'Through Five Periods' (Tong Wushi, a Buddhist theory of periods of teaching): There is naturally a type of person with great capacity who, in this very world, sees the Vairocana (She na fo, short for Lushena Buddha) body and land of the Lotus Treasury World (Huazang Shijie, the Buddha-land described in the Avatamsaka Sutra) as eternally abiding and imperishable. Thus, the Avatamsaka Sutra (Huayan Jing) pervades the past and future. Furthermore, the 'Entering the Dharma Realm Chapter' (Rufa Jie Pin) of the Avatamsaka Sutra (Huayan Jing) was definitely not spoken within the three seven days (Sanqi Ri, the twenty-one days after the Buddha's enlightenment). There is also a type of person with lesser capacity who, from the Deer Park (Luyuan, where the Buddha first turned the Wheel of Dharma) to the Crane Grove (Helin, where the Buddha entered Nirvana), only hears the Agama (Ahan, Hinayana scriptures), Vinaya (Pini, monastic rules), and Abhidharma (Duifa, another name for Abhidhamma). Thus, the Three Baskets (San Zang, Sutra, Vinaya, and Shastra) clearly pervade the past and future. Zhang'an (Zhang An) refutes in this way, so why do foolish people still cling to their delusions? There is also a type of person with lesser capacity who is suited to hear criticism and praise, thereby generating shame and admiration. The Buddha then speaks the Vaipulya Dharma Gate (Fangdeng Famen, Mahayana scriptures) for them. How can it be limited to just eight years after twelve years? For example, the Vaipulya Dharani Sutra (Fangdeng Tuoluoni Jing) is said to be after the Lotus Sutra (Fahua Jing). Thus, the Vaipulya (Fangdeng) also clearly pervades the past and future. Furthermore, there are beings of the Three Vehicles (San Cheng, Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) who must experience mundane and supramundane dharmas such as form and mind (Se Xin, matter and spirit), each one converging into the Mahayana Path (Mohe Yan Dao, the Great Vehicle Path). The Buddha then speaks Prajna (Bore, wisdom) for them. Therefore, it is said: 'From the initial attainment of enlightenment to Nirvana, Prajna (Bore) is constantly spoken in between.' Thus, Prajna (Bore) also clearly pervades the past and future. Furthermore, for beings whose roots are ripe, the Buddha then opens the provisional to reveal the real (Kaiquan Xianshi, opening expedient means to reveal the truth), and opens the traces to reveal the origin (Kaiji Xianben, revealing the Buddha's original identity through his manifested traces), with absolutely no reason to wait until forty years later. It is only that the Buddha, through his supernatural power, prevents those whose roots are not yet ripe from hearing. Therefore, the Great Master Zhi Zhe (Zhi Zhe Dashi, the de facto founder of the Tiantai school) says: 'The Lotus Sutra (Fahua Jing), from the perspective of what is revealed, is not in the front; from the perspective of what is secret, there is no obstacle in principle.' For example, the sutra says: 'In the past, I heard such a Dharma from the Buddha and saw various Bodhisattvas receiving predictions of Buddhahood.' Is this Dharma not the Wonderful Dharma? Furthermore, the Brahma Net Sutra (Fanwang Jing) says: 'I have come to this world eight thousand times, sitting on the Vajra Flower Light King Seat, etc.' Is this not also opening the traces to reveal the origin (Kaiji Xianben)? Furthermore, for beings who should attain liberation by seeing Nirvana (Nipan, extinction), the Buddha then demonstrates entering Nirvana (Nipan). Therefore, it is said: 'Within the Eight Aspects (Ba Xiang, the eight stages of the Buddha's life), each possesses eight aspects, which are inconceivable.' Moreover, the Great Nirvana Sutra (Da Ban Niepan Jing) recounts the causes and conditions of King Ajatashatru's (A she shi wang, King of Magadha in ancient India) repentance, etc., which were not matters of a single day and night.
次明別五時者。乃約一類最鈍聲聞。具經五番陶鑄。方得入實。所謂初于華嚴不見不聞。全生如乳(華嚴前八會中。永無聲聞。故云不見不聞。至第九會入法界品。在祇園中。方有聲聞。爾時已證聖果。尚于菩薩境界。如啞如聾。驗知。爾前縱聞華嚴。亦決無益。然舍利弗等。由聞藏教。方證聖果。方預入法界會。則知。入法界品。斷不說在阿含前矣。人胡略不思察。妄謂華嚴局在三七日內耶)次於阿含。聞因緣生滅法。轉凡成聖。如轉乳成酪(酪即熟乳漿也)次聞方等。彈偏斥小嘆大褒圓。遂乃恥小慕大。自悲敗種。雖復具聞四教。然但密得通益。如轉酪成生酥。次聞般若。會一切法皆摩訶衍。轉教菩薩。領知一切佛法寶藏。雖帶通別。正明圓教。然但密得別益。如轉生酥成熟酥。次聞法華。開權顯實。方得圓教實益。如轉熟酥而成醍醐。然只此別五時法。亦不拘定年月日時。但隨所應聞。即便得聞。如來說法。神力自在。一音異解。豈容思議。又有根稍利者。不必具歷五味。或但經四番三番二番陶鑄。便得入實。若於阿含方等般若。隨一悟入者。即是秘密不定二種化儀所攝。復有眾生。未堪聞法華者。或自甘退席。或移置他方。此則更待涅槃捃拾。或待滅后余佛。事非一概。熟玩法華玄義文句。群疑自釋。
化儀四教說
頓有二義。一頓教部。謂初成道為大根人之所頓說。唯局華嚴(凡一代中。直說界外大法。不與三乘共者。如梵網圓覺等經。並宜收入此部。是謂以別定通。攝通入別也)二頓教相。謂初發心時便成正覺。及性修不二生佛體同等義。則方等般若諸經。悉皆有之。
漸亦二義。一漸教部。謂惟局阿含為漸初(凡一代中。所說生滅四諦十二緣生事六度等。三乘權法並宜收入此部)方等為漸中(凡一代中。所說彈偏斥小嘆大褒圓等經。及餘四時所不攝者。並宜攝入此部。如增上緣名義寬故)般若為漸后(凡一代中。所說若共不共諸般若教。並宜攝入此部)二漸教相。謂歷劫修行斷惑證位次第。則華嚴亦復有之。法華會漸歸頓。不同華嚴初說。故非頓。不同阿含方等般若隔歷未融。故非漸。然仍雙照頓漸兩相。
秘密亦有二義。一秘密教。謂於前四時中。或為彼人說頓。為此人說漸等。彼此互不相知。各自得益(法華正直舍方便。但說無上道。故非秘密)二秘密咒。謂一切陀羅尼章句。即五時教中。皆悉有之。
不定亦有二義。一不定教。謂於前四時中。或為彼人說頓。為此人說漸。彼此互知。各別得益。即是宜聞頓者聞頓。宜聞漸者聞漸也(法華決定說大乘。故非不定教相)
【現代漢語翻譯】 現代漢語譯本 化儀四教說
頓教有兩層含義。一是頓教部，指佛陀最初成道時，為具有深厚根基的人直接宣說的教法。僅限於《華嚴經》（在佛陀一代教化中，直接宣說界外大法，不與聲聞、緣覺、菩薩三乘共通的經典，如《梵網經》、《圓覺經》等，都應歸入此部。這叫做以別教來確定通教，攝通教入別教）。二是頓教相，指初發菩提心時便成就正覺，以及自性與修行的不二，眾生與佛陀本體相同等義理。那麼《方等經》、《般若經》等，都包含這些內容。
漸教也有兩層含義。一是漸教部，指僅限於《阿含經》作為漸教的開端（在佛陀一代教化中，所說的生滅四諦、十二因緣以及六度等三乘權巧方便之法，都應歸入此部）。《方等經》作為漸教的中間階段（在佛陀一代教化中，所說的彈偏斥小、贊大褒圓等經典，以及其餘四個時期所未包含的經典，都應歸入此部。如增上緣這個名義範圍很廣）。《般若經》作為漸教的最後階段（在佛陀一代教化中，所說的共般若和不共般若等教法，都應歸入此部）。二是漸教相，指經歷漫長劫數修行，斷除煩惱，證得果位的次第。那麼《華嚴經》也包含這些內容。《法華經》會歸漸教於頓教，不同於《華嚴經》最初就宣說頓教，所以不是頓教。也不同於《阿含經》、《方等經》、《般若經》那樣隔閡分離而未融合，所以不是漸教。然而仍然同時照見頓教和漸教兩種法相。
秘密教也有兩層含義。一是秘密教，指在前面四個時期中，或者為某人說頓教，為另一人說漸教等，彼此互不相知，各自得到利益（《法華經》正直捨棄方便，只說無上道，所以不是秘密教）。二是秘密咒，指一切陀羅尼章句，在五時教中，都包含這些內容。
不定教也有兩層含義。一是不定教，指在前面四個時期中，或者為某人說頓教，為另一人說漸教，彼此互相知道，各自得到利益。就是適合聽聞頓教的人聽聞頓教，適合聽聞漸教的人聽聞漸教（《法華經》決定宣說大乘，所以不是不定教相）。
【English Translation】 English version The Explanation of the Four Teachings of Transformation
The Sudden Teaching has two meanings. First, the Sudden Teaching Division, which refers to the teachings directly expounded by the Buddha upon his initial enlightenment for those with profound roots. It is limited to the Avatamsaka Sutra (Hua Yan) (Within the Buddha's lifetime of teachings, it directly expounds the great Dharma beyond the realms, not shared with the Three Vehicles [Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna]. Sutras such as the Brahma Net Sutra (Fan Wang) and the Perfect Enlightenment Sutra (Yuan Jue) should all be included in this division. This is called using the specific to define the general, incorporating the general into the specific). Second, the characteristic of the Sudden Teaching, which refers to the immediate attainment of perfect enlightenment upon the initial arising of the aspiration for enlightenment (bodhicitta), and the non-duality of inherent nature and cultivation, the equality of the essence of sentient beings and Buddhas. Then, the Vaipulya Sutras (Fang Deng), Prajna Sutras (Bo Re) and others all contain these meanings.
The Gradual Teaching also has two meanings. First, the Gradual Teaching Division, which refers to the Agamas (A Han) being limited as the beginning of the gradual teaching (Within the Buddha's lifetime of teachings, the teachings on the Four Noble Truths of arising and ceasing, the Twelve Links of Dependent Origination, and the expedient methods of the Three Vehicles such as the Six Perfections should all be included in this division). The Vaipulya Sutras (Fang Deng) as the middle stage of the gradual teaching (Within the Buddha's lifetime of teachings, the sutras that criticize the biased and small, praise the great and perfect, and those not covered by the other four periods should all be included in this division, as the name 'Adhipati-pratyaya' [Zeng Shang Yuan] has a broad meaning). The Prajna Sutras (Bo Re) as the final stage of the gradual teaching (Within the Buddha's lifetime of teachings, all the Prajna teachings, both shared and unshared, should be included in this division). Second, the characteristic of the Gradual Teaching, which refers to the sequence of cultivating through eons, severing afflictions, and realizing positions. Then, the Avatamsaka Sutra (Hua Yan) also contains these aspects. The Lotus Sutra (Fa Hua) converges the gradual teachings into the sudden teaching, unlike the Avatamsaka Sutra (Hua Yan) which initially expounds the sudden teaching, so it is not sudden. It is also unlike the Agamas (A Han), Vaipulya Sutras (Fang Deng), and Prajna Sutras (Bo Re) which are separated and not yet integrated, so it is not gradual. However, it still simultaneously illuminates both the sudden and gradual aspects.
The Secret Teaching also has two meanings. First, the Secret Teaching, which refers to, within the previous four periods, expounding the sudden teaching for some and the gradual teaching for others, without them knowing each other, and each benefiting individually (The Lotus Sutra (Fa Hua) honestly abandons expedient means and only speaks of the unsurpassed path, so it is not a secret teaching). Second, the Secret Mantra, which refers to all Dharani (Tuo Luo Ni) verses and phrases, which are all contained within the five periods of teaching.
The Undetermined Teaching also has two meanings. First, the Undetermined Teaching, which refers to, within the previous four periods, expounding the sudden teaching for some and the gradual teaching for others, with them knowing each other, and each benefiting individually. That is, those who are suited to hear the sudden teaching hear the sudden teaching, and those who are suited to hear the gradual teaching hear the gradual teaching (The Lotus Sutra (Fa Hua) definitively speaks of the Mahayana, so it is not a characteristic of the Undetermined Teaching).
二不定益。謂前四時中或聞頓教得漸益。或聞漸教得頓益。即是以頓助漸。以漸助頓也(隨聞法華一句一偈。皆得受記作佛。故非不定益也)頓教部。止用圓別二種化法。漸教部。具用四種化法。顯露不定。既遍四時。亦還用四種化法。秘密不定。亦遍四時。亦還用四種化法 頓教相。局惟在圓。通則前之三教。亦自各有頓義。如善來得阿羅漢等。漸教相。局在藏通別三。通則圓教亦有漸義。如觀行相似分證究竟等。秘密教。互不相知。故無可傳。秘密咒。約四悉檀。故有可傳。不定教。不定益。併入前四時中。故無別部可指 約化儀教復立三觀。謂頓觀漸觀不定觀。蓋秘密教。既不可傳。故不可約之立觀。設欲立觀。亦止是頓漸不定三法皆秘密耳。今此三觀。名與教同。旨乃大異。何以言之。頓教指華嚴經。義則兼別。頓觀唯約圓人。初心便觀諸法實相。如摩訶止觀所明是也。漸教指阿含方等般若。義兼四教。復未開顯。漸觀亦唯約圓人。解雖已圓。行須次第。如釋禪波羅蜜法門所明是也。不定教。指前四時。亦兼四教。仍未會合。不定觀。亦唯約圓人。解已先圓。隨於何行。或超或次。皆得悟入。如六妙門所明是也(此本在高麗國。神州失傳)。問但說圓頓止觀即足。何意復說漸及不定。答根性各別。若但說頓。
【現代漢語翻譯】 現代漢語譯本 二、不定益：指的是在前四個時期中，或者聽聞頓教（dùn jiào，sudden teaching）而獲得漸益（jiàn yì，gradual benefit），或者聽聞漸教（jiàn jiào，gradual teaching）而獲得頓益（dùn yì，sudden benefit）。這就是用頓教輔助漸教，用漸教輔助頓教。（隨喜聽聞《法華經》一句一偈，都能得到授記作佛，所以不是不定益。）頓教部，只用圓（yuán，perfect）和別（bié，distinct）兩種化法（huà fǎ，teaching methods）。漸教部，具足使用四種化法。顯露不定（xiǎn lù bù dìng，manifestly uncertain），既然遍及四個時期，也就仍然使用四種化法。秘密不定（mì mì bù dìng，secretly uncertain），也遍及四個時期，也仍然使用四種化法。 頓教的體相，侷限於圓教。通而言之，之前的藏（zàng，Tripitaka）、通（tōng，common）、別（bié，distinct）三教，也各自具有頓教的含義，如『善來得阿羅漢』等。漸教的體相，侷限於藏、通、別三教。通而言之，圓教也有漸教的含義，如觀行（guān xíng，contemplative practice）、相似（xiāng sì，resemblance）、分證（fēn zhèng，partial realization）、究竟（jiū jìng，ultimate）等。秘密教（mì mì jiào，secret teaching），彼此互不相知，所以無法傳授。秘密咒（mì mì zhòu，secret mantra），依據四悉檀（sì xī tán，four kinds of explanations），所以可以傳授。不定教（bù dìng jiào，uncertain teaching）和不定益，都包含在前四個時期中，所以沒有單獨的部類可以指明。 從教化方式的角度，又設立三種觀法，即頓觀（dùn guān，sudden contemplation）、漸觀（jiàn guān，gradual contemplation）和不定觀（bù dìng guān，uncertain contemplation）。秘密教既然不可傳授，所以不能依據它來設立觀法。即使要設立觀法，也只是頓、漸、不定三種法都是秘密的。現在這三種觀法，名稱與教法相同，但旨趣卻大不相同。為什麼這麼說呢？頓教指的是《華嚴經》（Huā yán jīng，Avatamsaka Sutra），義理上兼具別教。頓觀只針對圓教根性的人，一開始就觀照諸法實相（zhū fǎ shí xiàng，true nature of all phenomena），如《摩訶止觀》（Mó hē zhǐ guān，Mahayana Samatha-Vipassana）所闡明的那樣。漸教指的是《阿含經》（Ā hán jīng，Agama Sutra）、《方等經》（Fāng děng jīng，Vaipulya Sutra）、《般若經》（Bō rě jīng，Prajna Sutra），義理上兼具四教，但尚未開顯。漸觀也只針對圓教根性的人，理解雖然已經圓滿，但修行需要次第進行，如《釋禪波羅蜜法門》（Shì chán bō luó mì fǎ mén，Explanation of the Dharma Gate of Dhyana Paramita）所闡明的那樣。不定教指的是前四個時期，也兼具四教，但仍然沒有會歸融合。不定觀也只針對圓教根性的人，理解已經先圓滿，隨順於任何修行，或者超越，或者次第，都能證悟入道，如《六妙門》（Liù miào mén，Six Subtle Dharma Gates）所闡明的那樣（此書原本在高麗國，神州已經失傳）。 問：只說圓頓止觀（yuán dùn zhǐ guān，perfect and sudden cessation-and-contemplation）就足夠了，為什麼還要說漸及不定？答：因為眾生的根性各不相同，如果只說頓教，
【English Translation】 English version II. Uncertain Benefit: This refers to the fact that in the previous four periods, one might hear the sudden teaching (dun jiao) and gain gradual benefit (jian yi), or hear the gradual teaching (jian jiao) and gain sudden benefit (dun yi). This is using the sudden to assist the gradual, and the gradual to assist the sudden. (Hearing even a single verse or line of the Lotus Sutra leads to the prediction of Buddhahood, so it is not an uncertain benefit.) The Sudden Teaching division only uses the perfect (yuan) and distinct (bie) two kinds of teaching methods (hua fa). The Gradual Teaching division fully uses all four kinds of teaching methods. Manifest uncertainty (xian lu bu ding), since it pervades all four periods, still uses all four kinds of teaching methods. Secret uncertainty (mi mi bu ding), also pervades all four periods, and also still uses all four kinds of teaching methods. The characteristic of the Sudden Teaching is limited to the perfect teaching. Generally speaking, the previous three teachings—Tripitaka (zang), Common (tong), and Distinct (bie)—each have their own meaning of suddenness, such as 'Welcome, you have attained Arhatship,' etc. The characteristic of the Gradual Teaching is limited to the Tripitaka, Common, and Distinct teachings. Generally speaking, the perfect teaching also has a meaning of gradualness, such as contemplative practice (guan xing), resemblance (xiang si), partial realization (fen zheng), and ultimate (jiu jing), etc. The Secret Teaching (mi mi jiao) is unknown to each other, so it cannot be transmitted. The Secret Mantra (mi mi zhou) is based on the four kinds of explanations (si xi tan), so it can be transmitted. The Uncertain Teaching (bu ding jiao) and Uncertain Benefit are both included in the previous four periods, so there is no separate division that can be pointed out. From the perspective of teaching methods, three kinds of contemplation are also established: sudden contemplation (dun guan), gradual contemplation (jian guan), and uncertain contemplation (bu ding guan). Since the Secret Teaching cannot be transmitted, contemplation cannot be established based on it. Even if contemplation were to be established, it would only be that the three methods of sudden, gradual, and uncertain are all secret. Now, these three contemplations have the same names as the teachings, but their meanings are very different. Why is this so? The Sudden Teaching refers to the Avatamsaka Sutra (Hua yan jing), and its meaning includes the distinct teaching. Sudden contemplation is only for those with perfect teaching capacity, who initially contemplate the true nature of all phenomena (zhu fa shi xiang), as explained in the Mahayana Samatha-Vipassana (Mo he zhi guan). The Gradual Teaching refers to the Agama Sutra (A han jing), Vaipulya Sutra (Fang deng jing), and Prajna Sutra (Bo re jing), and its meaning includes all four teachings, but it has not yet been revealed. Gradual contemplation is also only for those with perfect teaching capacity, whose understanding is already perfect, but practice must proceed in order, as explained in the Explanation of the Dharma Gate of Dhyana Paramita (Shi chan bo luo mi fa men). The Uncertain Teaching refers to the previous four periods, and also includes all four teachings, but it has not yet been integrated. Uncertain contemplation is also only for those with perfect teaching capacity, whose understanding is already perfect, and who, following any practice, whether surpassing or sequential, can attain enlightenment, as explained in the Six Subtle Dharma Gates (Liu miao men) (This book was originally in Korea, and has been lost in China). Question: It is sufficient to only speak of perfect and sudden cessation-and-contemplation (yuan dun zhi guan), why also speak of gradual and uncertain? Answer: Because the capacities of beings are different, if only the sudden teaching is spoken of,
收機不盡。問既稱漸及不定。何故惟約圓人。答圓人受法。無法不圓。又未開圓解。不應輒論修證。縱令修證。未免日劫相倍。
化法四教說
法尚無一。云何有四。乃如來利他妙智。因眾生病而設藥也。是思病重。為說三藏教。見思病輕。為說通教。無明病重。為說別教。無明病輕。為說圓教。
三藏教。四阿含為經藏。毗尼為律藏。阿毗曇為論藏。此教詮生滅四諦(苦則生異滅三相遷移。集則貪瞋癡等分四心流動。道則對治易奪。滅則滅有還無)亦詮思議生滅十二因緣(無明緣行行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅)亦詮事六度行(佈施持戒忍辱精進禪定智慧)亦詮實有二諦(陰入界等實法為俗。實有滅乃為真)開示界內鈍根眾生。令修析空觀(觀于地水火風空識六界。無我我所)出分段生死。證偏真涅槃。正化二乘。傍化菩薩。亦得約當教自論六即。
理即者。偏真也。諸行無常。是生滅法。生滅滅已。寂滅為樂。因滅會真。滅非真諦。滅尚非
真。況苦集道。真諦在因果事相之外。故依衍教判曰偏真。
名字即者。學名字也。知一切法從因緣生。不從時方梵天極微四大等生。亦非無因緣自然而生。知因緣所生法。皆悉無常無我。
觀行即者。一五停心。二別相念。三總相念。外凡資糧位也。五停心者。一多貪眾生不凈觀。二多瞋眾生慈悲觀。三多散眾生數息觀。四愚癡眾生因緣觀。五多障眾生唸佛觀。以此五法為方便。調停其心。令堪修念處。故名停心也。別相念者。一觀身不凈。二觀受是苦。三觀心無常。四觀法無我。對治依於五蘊所起四倒也。總相念者。觀身不凈。受心法亦皆不凈。觀受是苦。心法身亦皆苦。觀心無常。法身受亦皆無常。觀法無我。身受心亦皆無我也。
相似即者。內凡加行位也。一暖二頂三忍四世第一。得色界有漏善根。能入見道。
分證即者。前三果有學位也。初須陀洹果。此云預流。用八忍八智。頓斷三界見惑。初預聖流。名見道位。二斯陀含果。此云一來。斷欲界六品思惑。餘三品在猶潤一生。三阿那含果。此云不還。斷欲界思惑盡。進斷上八地思。不復還來欲界。此二名修道位。
究竟即者。三乘無學位也。一小乘第四阿羅漢果。此含三義。一殺賊二應供三無生。斷三界見思俱盡。子縛已
【現代漢語翻譯】 現代漢語譯本 真。相對於苦集道（苦、集、道，佛教四聖諦中的后三諦），真諦存在於因果事相之外，所以依據衍教（大乘佛教）的判別，稱之為『偏真』。
名字即者。指的是學習名字（名相）的階段。瞭解一切法都是從因緣而生，不是從時間、空間、梵天、極微、四大等產生，也不是沒有因緣自然而生。瞭解因緣所生的法，都是無常、無我的。
觀行即者。包括一、五停心觀；二、別相念；三、總相念。這是外凡資糧位。五停心觀是：一、針對多貪眾生修不凈觀；二、針對多瞋眾生修慈悲觀；三、針對多散亂眾生修數息觀；四、針對愚癡眾生修因緣觀；五、針對多業障眾生修唸佛觀。用這五種方法作為方便，調停其心，使之能夠修習四念處，所以稱為『停心』。
別相念是：一、觀身不凈；二、觀受是苦；三、觀心無常；四、觀法無我。這是爲了對治依於五蘊所產生的四種顛倒知見。
總相念是：觀身不凈，受、心、法也都不凈；觀受是苦，心、法、身也都是苦；觀心無常，法、身、受也都是無常；觀法無我，身、受、心也都是無我。
相似即者。指的是內凡加行位。包括一、暖位；二、頂位；三、忍位；四、世第一位。獲得有漏善根，能夠進入見道。
分證即者。指的是前三果（須陀洹果、斯陀含果、阿那含果）的有學位。首先是須陀洹果（Sotapanna），這裡翻譯為『預流』，用八忍八智，頓斷三界見惑，初次進入聖者之流，稱為見道位。其次是斯陀含果（Sakadagami），這裡翻譯為『一來』，斷除欲界六品思惑，剩餘三品思惑還會再潤生一次。第三是阿那含果（Anagami），這裡翻譯為『不還』，斷除欲界思惑殆盡，進而斷除上八地（色界和無色界）的思惑，不再返回欲界。這兩種果位稱為修道位。
究竟即者。指的是三乘（聲聞乘、緣覺乘、菩薩乘）的無學位。一是小乘的第四果阿羅漢果（Arhat），這裡包含三種含義：一、殺賊（斷除煩惱）；二、應供（應受人天供養）；三、無生（不再受生死輪迴）。斷除三界見思惑殆盡，子縛已斷。
【English Translation】 English version 『True』. Compared to Suffering, Accumulation, and the Path (the latter three of the Four Noble Truths in Buddhism), the Truth exists outside the phenomena of cause and effect. Therefore, according to the Derivation Teaching (Mahayana Buddhism), it is called 『Partial Truth』.
『Name Identity』 refers to the stage of learning names (terminologies). It is understanding that all dharmas arise from causes and conditions, not from time, space, Brahma, ultimate particles, the four great elements, etc., nor do they arise naturally without causes and conditions. It is understanding that all dharmas arising from causes and conditions are impermanent and without self.
『Contemplation and Practice Identity』 includes: 1. The Five Stoppages of Mind; 2. Specific Aspect Mindfulness; 3. General Aspect Mindfulness. This is the Outer Ordinary Accumulation Stage. The Five Stoppages of Mind are: 1. Impurity Contemplation for beings with much greed; 2. Loving-kindness and Compassion Contemplation for beings with much anger; 3. Counting Breaths Contemplation for beings with much distraction; 4. Conditioned Arising Contemplation for ignorant beings; 5. Buddha Recitation Contemplation for beings with many obstacles. These five methods are used as a means to regulate the mind, making it capable of practicing the Four Foundations of Mindfulness, hence the name 『Stoppage of Mind』.
Specific Aspect Mindfulness is: 1. Contemplation of the body as impure; 2. Contemplation of feeling as suffering; 3. Contemplation of the mind as impermanent; 4. Contemplation of dharmas as without self. This is to counteract the four inversions arising from the five aggregates.
General Aspect Mindfulness is: Contemplating the body as impure, feelings, mind, and dharmas are also impure; contemplating feeling as suffering, mind, dharmas, and the body are also suffering; contemplating the mind as impermanent, dharmas, the body, and feelings are also impermanent; contemplating dharmas as without self, the body, feelings, and mind are also without self.
『Resemblance Identity』 refers to the Inner Ordinary Application Stage. It includes: 1. Warmth Stage; 2. Peak Stage; 3. Forbearance Stage; 4. World's First Stage. Obtaining wholesome roots with outflows, one can enter the Path of Seeing.
『Partial Realization Identity』 refers to the stages of learning of the first three fruits (Sotapanna, Sakadagami, Anagami). First is the Sotapanna (Stream-enterer) fruit, which is translated here as 『Stream-enterer』. Using the Eight Forbearances and Eight Wisdoms, one suddenly cuts off the delusions of views in the Three Realms, initially entering the stream of the sages, called the Path of Seeing. Second is the Sakadagami (Once-returner) fruit, which is translated here as 『Once-returner』, cutting off six grades of desire realm delusions of thought, with the remaining three grades still causing one more rebirth. Third is the Anagami (Non-returner) fruit, which is translated here as 『Non-returner』, cutting off all delusions of thought in the desire realm, and further cutting off the delusions of thought in the upper eight grounds (form and formless realms), no longer returning to the desire realm. These two fruits are called the Path of Cultivation.
『Ultimate Identity』 refers to the stages of no more learning of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). One is the fourth fruit of the Small Vehicle, the Arhat fruit, which contains three meanings: 1. Killer of Thieves (destroying afflictions); 2. Worthy of Offerings (worthy of receiving offerings from humans and devas); 3. No Birth (no longer subject to the cycle of birth and death). Cutting off all delusions of views and thoughts in the Three Realms, the bondage of the child has been severed.
斷果縛尚存。名有餘涅槃。若灰身泯智。名無餘涅槃。二中乘辟支佛果。此人根性稍利。逆順觀察十二因緣。斷見思惑。與羅漢同。更侵習氣。故居聲聞上。三大乘佛果。此人根性大利。從初發心。緣四諦境。發四弘誓。即名菩薩修行六度。初阿僧祇劫。事行雖強。理觀尚弱。準望聲聞。在外凡位。第二阿僧祇劫。諦解漸明。在暖位。第三阿僧祇劫。諦解轉明。在頂位。六度既滿。更住百劫。修相好因。在下忍位。次入補處生兜率天。乃至入胎出胎出家。降魔安坐不動時。是中忍位。次一剎那入上忍。次一剎那入世第一。發真無漏三十四心。頓斷見思。正習無餘。坐木菩提樹下。以生草為座。成劣應身(如釋迦丈六彌勒十六丈等)受梵王請。三轉法輪。度三根性。緣盡入滅。與阿羅漢辟支佛。究竟同證偏真法性。無復身智依正可得。
此教具三乘法。聲聞觀四諦。以苦諦為初門。最利者三生。最鈍者六十劫。得證四果。辟支觀十二因緣。以集諦為初門。最利者四生。最鈍者百劫。不立分果。出有佛世名緣覺。出無佛世名獨覺。菩薩弘誓六度。以道諦為初門。伏惑利生。必經三大阿僧祇劫。頓悟成佛。然此三人。修行證果雖則不同。而同斷見思。同出三界。同證偏真。只行三百由旬。入化城耳。十法成乘者。一觀
【現代漢語翻譯】 現代漢語譯本： 『斷果縛尚存』，指的是還有殘餘的果報束縛，這被稱為『有餘涅槃』（Upadhiśeṣa-nirvāṇa，還有煩惱殘餘的涅槃）。如果『灰身泯智』，即肉身毀滅，智慧也消失，這被稱為『無餘涅槃』（Anupadhiśeṣa-nirvāṇa，沒有煩惱殘餘的涅槃）。 二乘中的辟支佛（Pratyekabuddha，獨覺佛）果位，這種人根性稍利，通過逆向和順向觀察十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節），斷除見惑和思惑，與阿羅漢（Arhat，聲聞乘的最高果位）相同，但更進一步斷除了習氣，因此地位高於聲聞。 三大乘佛果，這種人根性極利，從最初發心開始，以四諦（catvāri āryasatyāni，佛教的四個真理：苦、集、滅、道）為境界，發起四弘誓願，這就稱為菩薩（Bodhisattva，追求覺悟的修行者）修行六度（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）。在第一個阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）中，實踐行為雖然強烈，但理性觀照還比較薄弱，與聲聞相比，處於外凡位。在第二個阿僧祇劫中，對四諦的理解逐漸明朗，處於暖位。在第三個阿僧祇劫中，對四諦的理解更加明朗，處於頂位。六度修行圓滿后，再住百劫，修習相好之因，處於下忍位。之後進入補處，往生到兜率天（Tuṣita Heaven，彌勒菩薩居住的天界），乃至經歷入胎、出胎、出家、降伏魔障、安坐不動等階段，處於中忍位。接下來在一剎那間進入上忍位，再在一剎那間進入世第一位，發起真正的無漏三十四心，徹底斷除見惑和思惑，正使和習氣都完全斷除。在菩提樹下，以生草為座，成就劣應身（Nirmāṇakāya，佛的化身，如釋迦牟尼佛的丈六金身，彌勒佛的十六丈金身等），接受梵天王的邀請，三轉法輪（tri-parivarta-dharma-cakra，佛陀三次宣講佛法），度化三種根性的眾生，因緣盡了就進入涅槃。與阿羅漢、辟支佛一樣，最終證得偏真法性，不再有身智和依正可得。 此教法具備三乘法：聲聞觀四諦，以苦諦為入門。最利根者三生，最鈍根者六十劫，得證四果。辟支佛觀十二因緣，以集諦為入門。最利根者四生，最鈍根者百劫，不設立分果。出現在有佛出世的時代稱為緣覺，出現在沒有佛出世的時代稱為獨覺。菩薩以弘誓和六度為修行，以道諦為入門，降伏惑業，利益眾生，必須經歷三大阿僧祇劫才能頓悟成佛。然而，這三種人，修行證果雖然不同，但都斷除了見思惑，都脫離了三界（trayo dhātavaḥ，欲界、色界、無色界），都證得了偏真，只不過是行走了三百由旬，進入了化城而已。 十法成乘，第一是觀。
【English Translation】 English version: 'The bondage of residual fruit still exists' refers to the remaining karmic bonds, which is called 'Upadhiśeṣa-nirvāṇa' (Nirvana with residue). If one 'destroys the body and extinguishes wisdom,' meaning the physical body is destroyed and wisdom disappears, it is called 'Anupadhiśeṣa-nirvāṇa' (Nirvana without residue). The Pratyekabuddha (Solitary Buddha) fruit of the Two Vehicles, this person has slightly sharper faculties, observes the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda, the Buddhist concept of the twelve links in the cycle of life and death) in both forward and reverse order, and cuts off the delusions of views and thoughts, which is the same as an Arhat (the highest fruit of the Śrāvakayāna), but further eliminates habitual tendencies, so their position is above the Śrāvakas. The Three Great Vehicle Buddha Fruits, this person has extremely sharp faculties, from the initial aspiration, takes the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, origin, cessation, and path) as the object, and makes the Four Great Vows, which is called a Bodhisattva (a being who seeks enlightenment) practicing the Six Perfections (ṣaṭ pāramitā, generosity, morality, patience, diligence, concentration, and wisdom). In the first asaṃkhyeya-kalpa (an immeasurably long period of time), although the practical actions are strong, the rational contemplation is still weak, compared to the Śrāvakas, they are in the position of an ordinary person. In the second asaṃkhyeya-kalpa, the understanding of the Four Truths gradually becomes clear, and they are in the stage of 'warmth'. In the third asaṃkhyeya-kalpa, the understanding of the Four Truths becomes even clearer, and they are in the stage of 'peak'. After the Six Perfections are fulfilled, they dwell for another hundred kalpas, cultivating the causes of the marks and characteristics, and are in the lower stage of patience. Then they enter the position of successor and are reborn in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides), and then experience entering the womb, leaving the womb, renouncing the world, subduing demons, and sitting still, which is the middle stage of patience. Then, in an instant, they enter the upper stage of patience, and then, in an instant, they enter the highest in the world, generating the true non-outflow thirty-four minds, completely cutting off the delusions of views and thoughts, and completely eliminating the root cause and habitual tendencies. Sitting under the Bodhi tree, using grass as a seat, they achieve the inferior Nirmāṇakāya (the transformation body of the Buddha, such as the sixteen-foot body of Śākyamuni Buddha, the sixteen-zhang body of Maitreya Buddha, etc.), receive the invitation of Brahma, turn the Dharma wheel three times (tri-parivarta-dharma-cakra, the Buddha's three turnings of the Dharma wheel), and liberate beings of three different capacities, and when the karmic conditions are exhausted, they enter Nirvana. Like Arhats and Pratyekabuddhas, they ultimately attain the partially true Dharma-nature, and there is no longer any body, wisdom, or environment to be obtained. This teaching possesses the Three Vehicles: the Śrāvakas contemplate the Four Noble Truths, taking the Truth of Suffering as the initial gate. The sharpest ones take three lives, and the dullest ones take sixty kalpas to attain the four fruits. The Pratyekabuddhas contemplate the Twelve Links of Dependent Origination, taking the Truth of Origin as the initial gate. The sharpest ones take four lives, and the dullest ones take a hundred kalpas, without establishing separate fruits. Appearing in a world where a Buddha has appeared is called a Pratyekabuddha, and appearing in a world where no Buddha has appeared is called a Solitary Buddha. Bodhisattvas cultivate with great vows and the Six Perfections, taking the Truth of the Path as the initial gate, subduing delusions and benefiting beings, and must go through three great asaṃkhyeya-kalpas to suddenly awaken and become a Buddha. However, these three types of people, although their cultivation and attainment of fruit are different, all cut off the delusions of views and thoughts, all escape the Three Realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), and all attain partial truth, they have only traveled three hundred yojanas and entered the transformation city. The Ten Dharmas that form the Vehicle, the first is contemplation.
正因緣境。破邪因緣無因緣二種顛倒。二真正發心。不要名利。惟求涅槃(二乘志出苦輪。菩薩兼憫一切)三遵修止觀。謂五停名止。四念名觀。四遍破見愛煩惱。五識道滅還滅六度是通。苦集流轉六蔽是塞。六調適三十七品。入三脫門。七若根鈍不入。應修對治事禪等。八正助合行。或有薄益。須識次位凡聖不濫。九安忍內外諸障。十不于似道而生法愛。是為要意。利人節節得入。鈍者具十法方悟。
通教鈍根通前藏教。利根通后別圓。故名為通。又從當教得名。謂三人同以無言說道體法入空。故名為通。此無別部。但方等般若中。有明三乘共行者。即屬此教。詮無生四諦(苦無逼迫相。集無和合相。道不二相。滅無生相)亦詮思議不生滅十二因緣(癡如虛空。乃至老死如虛空。無明如幻化不可得故。乃至老死如幻化不可得)亦詮理六度行(一一三輪體空)亦詮幻有空二諦(幻有為俗。幻有即空為真)亦詮兩種含中二諦(一者幻有為俗。幻有即空不空共為真。是通含別二諦。故受別接。二者幻有為俗。幻有即空不空一切法趣空不空為真。是通含圓二諦故受圓接)亦詮別入通三諦(有漏是俗。無漏是真。非有漏非無漏是中)亦詮圓入通三諦(二諦同前。點非漏非無漏。具一切法。與前中異)開示界內利根眾生。
【現代漢語翻譯】 現代漢語譯本 一、正因緣境：破除邪因緣和無因緣兩種顛倒知見。 二、真正發心：不要追求名利，只求涅槃（涅槃是二乘的志向，爲了脫離生死輪迴之苦。菩薩則兼顧憐憫一切眾生）。 三、遵修止觀：五停心觀名為止，四念處觀名為觀。 四、普遍破除見惑和思惑煩惱。 五、認識到道的生滅和還滅，六度是通達的途徑，苦集是流轉的根本，六蔽是障礙。 六、調和三十七道品，進入三解脫門。 七、如果根器遲鈍不能頓悟，應該修習對治事禪等法門。 八、正行和助行相結合，或許能獲得微薄的利益，必須認識到次第位階，凡夫和聖人不能混淆。 九、安忍內外各種障礙。 十、不要對相似的道法產生貪愛。這是修行的要點。根器利的人可以逐步深入，根器遲鈍的人需要具備這十種方法才能覺悟。
通教：根器遲鈍者通於前面的藏教（小乘），根器利者通於後面的別教和圓教，所以名為『通』。又從本教的特點得名，即聲聞、緣覺、菩薩三人共同以不可言說的道來體悟法性本空，所以名為『通』。此教沒有單獨的部派，但在《方等經》和《般若經》中，有闡明三乘共修的內容，就屬於此教。 通教詮釋無生四諦（苦諦沒有逼迫相，集諦沒有和合相，道諦是不二之相，滅諦沒有生相），也詮釋思議不生滅的十二因緣（無明如虛空，乃至老死如虛空；無明如幻化不可得，乃至老死如幻化不可得），也詮釋理六度行（每一一度都體悟空寂，即三輪體空），也詮釋幻有和空二諦（幻有為俗諦，幻有即空為真諦），也詮釋兩種含中二諦（一者，幻有為俗諦，幻有即空不空共為真諦，這是通教包含別教的二諦，所以接受別教的接引；二者，幻有為俗諦，幻有即空不空一切法趣空不空為真諦，這是通教包含圓教的二諦，所以接受圓教的接引），也詮釋別教入通教的三諦（有漏是俗諦，無漏是真諦，非有漏非無漏是中諦），也詮釋圓教入通教的三諦（二諦與前相同，點出非有漏非無漏，具足一切法，與前面的中諦不同）。 通教是為開示界內（三界之內）的利根眾生而設的。
【English Translation】 English version 1. Correct conditions and environment: Refute the two kinds of inverted views of wrong causes and conditions and no causes and conditions. 2. True aspiration: Do not seek fame and gain, only seek Nirvana (Nirvana is the aspiration of the two vehicles [Śrāvakayāna and Pratyekabuddhayāna], to escape the suffering of the cycle of birth and death. Bodhisattvas also have compassion for all sentient beings). 3. Follow and cultivate Śamatha-Vipassanā (止觀): The five stopping contemplations are called Śamatha (止), the four mindfulness contemplations are called Vipassanā (觀). 4. Universally break through the afflictions of views and love. 5. Recognize the arising and ceasing of the path, the six perfections are the means of passage, suffering and accumulation are the root of transmigration, and the six obscurations are obstacles. 6. Harmonize the thirty-seven factors of enlightenment and enter the three doors of liberation. 7. If the roots are dull and cannot enter, one should cultivate remedial practices such as specific meditation. 8. Combine correct practice and auxiliary practice, which may bring meager benefits. One must recognize the order of stages, and not confuse ordinary people with sages. 9. Patiently endure all internal and external obstacles. 10. Do not develop attachment to Dharma in similar paths. This is the key point of practice. Those with sharp faculties can enter step by step, while those with dull faculties need to have these ten methods to awaken.
The Shared Teaching (通教): Those with dull faculties are connected to the previous Śrāvakayāna (藏教), and those with sharp faculties are connected to the subsequent Distinct Teaching (別教) and Perfect Teaching (圓教), so it is called 'Shared'. It is also named after the characteristics of this teaching, that is, the three vehicles [Śrāvakas, Pratyekabuddhas, and Bodhisattvas] together realize the emptiness of Dharma nature with the unspeakable path. This teaching does not have a separate school, but in the Vaipulya Sūtras (方等經) and Prajñāpāramitā Sūtras (般若經), there are contents that clarify the common practice of the three vehicles, which belong to this teaching. The Shared Teaching explains the Four Noble Truths of non-arising (苦諦 [Duḥkha Satya] has no oppressive aspect, 集諦 [Samudaya Satya] has no combining aspect, 道諦 [Mārga Satya] is the aspect of non-duality, 滅諦 [Nirodha Satya] has no arising aspect), and also explains the twelve links of conditioned arising of conceivable non-arising and non-ceasing (ignorance is like empty space, and so on, until old age and death are like empty space; ignorance is like illusion and cannot be obtained, and so on, until old age and death are like illusion), and also explains the practice of the six perfections in principle (each perfection is empty in nature, that is, the emptiness of the three wheels), and also explains the two truths of illusory existence and emptiness (illusory existence is the conventional truth, illusory existence is emptiness is the ultimate truth), and also explains the two truths contained in two ways (one is that illusory existence is the conventional truth, illusory existence is emptiness and non-emptiness together are the ultimate truth, this is the two truths of the Shared Teaching containing the Distinct Teaching, so it accepts the reception of the Distinct Teaching; the other is that illusory existence is the conventional truth, illusory existence is emptiness and non-emptiness, all dharmas lead to emptiness and non-emptiness as the ultimate truth, this is the two truths of the Shared Teaching containing the Perfect Teaching, so it accepts the reception of the Perfect Teaching), and also explains the three truths of the Distinct Teaching entering the Shared Teaching (defiled is the conventional truth, undefiled is the ultimate truth, neither defiled nor undefiled is the middle truth), and also explains the three truths of the Perfect Teaching entering the Shared Teaching (the two truths are the same as before, pointing out neither defiled nor undefiled, complete with all dharmas, which is different from the previous middle truth). The Shared Teaching is designed to enlighten sentient beings with sharp faculties within the realm (within the Three Realms).
令修體空觀(陰界入皆如幻化。當體不可得)出分段生死。證真諦涅槃。正化菩薩。傍化二乘。亦于當教。自論六即。
理即者。無生也。諸法不自生。亦不從他生。不共不無因。是故知無生(此四句推檢。通別圓三教。皆用作下手工夫。但先解不但中者。即成圓教初門。先聞但中理者。即成別教初門。未聞中道體者。止成通教法門)解苦無苦而有真諦。苦尚即真。況集滅道。
名字即者。幻化也。知一切法當體全空。非滅故空。生死涅槃。同於夢境。
觀行即者。一干慧地也。未有理水。故得此名。即三乘外凡位。與藏教五停別相總相念齊。
相似即者。二性地也。相似得法性理水。伏見思惑。即三乘內凡位。與藏教四加行齊(藏通指真諦為法性。與別圓不同)分證即者。從八人地至菩薩地。有七位也。三八人地者。入無間三昧。八忍具足。智少一分。四見地者。八智具足。頓斷三界見惑。發真無漏。見真諦理。即三乘見道位。與藏須陀洹齊。五薄地者。三乘斷欲界六品思惑。煩惱漸薄。與藏斯陀含齊。六離欲地者。三乘斷欲界思惑盡。與藏阿那含齊。七已辦地者。三乘斷三界正使盡。如燒木成炭。與藏阿羅漢齊。聲聞乘人止此。八支佛地者。中乘根利。兼侵習氣。如燒木成灰。與藏辟支
【現代漢語翻譯】 現代漢語譯本： 修習體空觀（觀想陰、界、入皆如幻化，其本體不可得），可以脫離分段生死，證得真諦涅槃。主要教化菩薩，兼帶教化聲聞、緣覺二乘。也在本教中，自立六即的說法。
理即：是無生之理。諸法不自己產生，也不是從他處產生，不是共同產生，也不是無因而生。因此，知曉諸法無生。（這四句推究檢查，通教、別教、圓教都用作入門的功夫。但先理解『不但中』的道理，就成就圓教的入門；先聽聞『但中』的道理，就成就別教的入門；沒有聽聞中道本體的，只能成就通教的法門。）理解苦的本性非苦而有真諦，苦尚且就是真諦，何況集、滅、道呢？
名字即：是幻化之理。知曉一切法當下本體皆空，不是滅了才空。生死與涅槃，如同夢境一般。
觀行即：是干慧地。還沒有法性的理水滋潤，所以得此名。是三乘（聲聞乘、緣覺乘、菩薩乘）的外凡位，與藏教的五停心觀、別相念、總相念齊等。
相似即：是性地。相似地得到法性的理水，伏住見思惑。是三乘的內凡位，與藏教的四加行齊等。（藏教、通教以真諦為法性，與別教、圓教不同）
分證即：從八人地到菩薩地，有七個位次。八人地：進入無間三昧，八忍具足，智慧少一分。見地：八智具足，頓斷三界見惑，發起真實無漏智慧，見到真諦之理。是三乘的見道位，與藏教的須陀洹（Srotapanna，入流果）齊等。薄地：三乘斷除欲界六品思惑，煩惱漸漸輕薄，與藏教的斯陀含（Sakrdagamin，一來果）齊等。離欲地：三乘斷除欲界所有思惑，與藏教的阿那含（Anagamin，不還果）齊等。已辦地：三乘斷除三界所有正使煩惱，如同燒木成炭，與藏教的阿羅漢（Arhat，無學果）齊等。聲聞乘的人止步於此。支佛地：中乘根器銳利者，兼能侵除習氣，如同燒木成灰，與藏教的辟支佛（Pratyekabuddha，緣覺）齊等。
【English Translation】 English version: Practicing the contemplation of emptiness (observing that the skandhas (陰), realms (界), and entrances (入) are all like illusions, their essence unattainable) allows one to escape the cycle of birth and death and attain Nirvana of the true reality. It primarily teaches Bodhisattvas, and secondarily teaches the two vehicles of Sravakas (聲聞) and Pratyekabuddhas (緣覺). Within this teaching, it also establishes the Six Identities.
Identity in Principle (理即): This is the principle of non-origination. All dharmas do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without a cause. Therefore, it is known that dharmas do not arise. (These four lines of investigation are used as a starting point in the Common, Distinct, and Perfect Teachings. However, understanding the principle of 'not only the middle' leads to the entrance of the Perfect Teaching; hearing the principle of 'only the middle' leads to the entrance of the Distinct Teaching; not hearing the essence of the Middle Way only leads to the Dharma gate of the Common Teaching.) Understanding that the nature of suffering is not suffering but contains true reality; even suffering is identical to true reality, so what about the accumulation, cessation, and path?
Identity in Name (名字即): This is the principle of illusion. Knowing that all dharmas are entirely empty in their essence, not empty because they are extinguished. Birth and death, and Nirvana, are like dreams.
Identity in Practice (觀行即): This is the stage of Dry Insight (干慧地). It has not yet been moistened by the water of the principle of Dharma-nature, hence this name. It is the outer stage of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), equivalent to the Five Stopping Points of Mind (五停心觀), Specific Contemplation (別相念), and General Contemplation (總相念) of the Tripitaka Teaching (藏教).
Identity in Resemblance (相似即): This is the stage of Nature (性地). It resembles obtaining the water of the principle of Dharma-nature, subduing the delusions of views and thoughts. It is the inner stage of the three vehicles, equivalent to the Four Preparatory Practices (四加行) of the Tripitaka Teaching. (The Tripitaka and Common Teachings consider true reality as Dharma-nature, which differs from the Distinct and Perfect Teachings.)
Identity in Partial Realization (分證即): From the Eighth-Person Stage (八人地) to the Bodhisattva Stage, there are seven stages. Eighth-Person Stage: Entering the Samadhi of No Interval (無間三昧), possessing the Eight Acceptances (八忍) completely, with wisdom lacking one part. Stage of Seeing (見地): Possessing the Eight Wisdoms (八智) completely, instantly cutting off the delusions of views in the three realms, generating true non-outflow wisdom, and seeing the principle of true reality. It is the stage of seeing the path in the three vehicles, equivalent to the Srotapanna (須陀洹, Stream-enterer) of the Tripitaka Teaching. Thin Stage (薄地): The three vehicles cut off the six grades of thought delusions in the desire realm, and afflictions gradually become thinner, equivalent to the Sakrdagamin (斯陀含, Once-returner) of the Tripitaka Teaching. Stage of Leaving Desire (離欲地): The three vehicles cut off all thought delusions in the desire realm, equivalent to the Anagamin (阿那含, Non-returner) of the Tripitaka Teaching. Stage of Accomplishment (已辦地): The three vehicles cut off all fundamental afflictions in the three realms, like burning wood into charcoal, equivalent to the Arhat (阿羅漢, Worthy One) of the Tripitaka Teaching. Those of the Sravaka Vehicle stop here. Stage of Pratyekabuddha (支佛地): Those of the Middle Vehicle with sharp faculties can also eliminate habitual tendencies, like burning wood into ashes, equivalent to the Pratyekabuddha (辟支佛, Solitary Buddha) of the Tripitaka Teaching.
佛齊。九菩薩地者。大乘根性。最勝最利。斷盡正使。與二乘同。不住涅槃。扶習潤生。道觀雙流。遊戲神通。成熟眾生。凈佛國土。此與藏教菩薩不同。藏教為化二乘。假說菩薩伏惑不斷。正被此教所破。豈有毒器堪貯醍醐。
究竟即者。第十佛地也。機緣若熟。以一念相應慧。斷余殘習坐七寶菩提樹下。以天衣為座。現帶劣勝應身(分段生身故劣如須彌山故勝)為三乘根性。轉無生四諦法輪。緣盡入滅。正習俱除。如劫火所燒炭灰俱盡。與藏教佛果齊。
此教亦具三乘根性。同以滅諦為初門。然鈍根二乘。但見於空不見不空。仍與三藏同歸灰斷。故名通前。利根三乘。不但見空。兼見不空。不空即是中道。則被別圓來接。故名通后。中道。又分為二。一者但中。唯有理性。不具諸法。見但中者。接入別教。二者圓中。此理圓妙。具一切法。見圓中者。接入圓教。就此被接。又約三位。一者上根。八人見地被接。二者中根。薄地離欲地被接。三者下根。已辦地支佛地被接。就此三位被接。又各有按位勝進二義。若按位接。或同別十向。或同圓十信。若勝進接。或登別初地。或登圓初住。既被接已。實是別圓二教菩薩。于當教中。仍存第九菩薩地名。至機緣熟。示現成佛。乃是別地圓住。來示世間最高大
【現代漢語翻譯】 現代漢語譯本 佛齊（佛的境界）。九菩薩地者（九個菩薩的階位）：具有大乘根性，最為殊勝和銳利。斷盡正使（根本煩惱），與二乘（聲聞和緣覺）相同。不住涅槃（不滯留于寂滅），扶習潤生（以願力保持習氣來利益眾生）。道觀雙流（智慧和慈悲並行），遊戲神通（運用神通教化），成熟眾生，清凈佛國土。這與藏教（小乘佛教）菩薩不同。藏教爲了教化二乘，假設菩薩只是降伏煩惱而不斷除。這正是被此教（通教）所破斥的。哪裡有裝過毒藥的器皿可以用來盛放醍醐（比喻佛法）呢？ 究竟即者（最終的境界）：指第十佛地。如果機緣成熟，以一念相應的智慧，斷除剩餘的習氣，坐在七寶菩提樹下，以天衣為座，示現帶劣勝應身（應化之身，因為是分段生死之身所以說『劣』，又因為其身如須彌山般高大所以說『勝』），為三乘根性（聲聞、緣覺、菩薩）的眾生，轉無生四諦法輪（宣講不生不滅的四聖諦）。緣分盡了就入滅，正使和習氣都一起斷除，如同被劫火燒燬一樣，炭和灰都完全消失。這與藏教的佛果相同。 此教（通教）也具有三乘根性。同樣以滅諦（涅槃）為入門。然而鈍根的二乘，只見到空性，沒有見到不空，仍然與三藏教（小乘佛教）一樣歸於灰身泯智的寂滅，所以稱為『通前』。利根的三乘，不僅見到空性，也見到不空。不空就是中道，那麼就被別教和圓教接引，所以稱為『通后』。中道，又分為兩種：一種是但中，只有理性，不具備諸法。見到但中者，被接入別教。另一種是圓中，這種理圓滿微妙，具備一切法。見到圓中者，被接入圓教。就這種被接引的情況，又可以分為三個層次：一是上根，八人見地（證得初果的聖人）被接引。二是中根，薄地離欲地（斷除欲界煩惱的修行者）被接引。三是下根，已辦地支佛地（已經完成修行，接近佛果的修行者）被接引。就這三個層次的被接引，又各有按位勝進兩種含義。如果是按位接引，或者等同於別教的十向位，或者等同於圓教的十信位。如果是勝進接引，或者登上別教的初地，或者登上圓教的初住。既然被接引了，實際上就是別教和圓教的菩薩。在當教（通教）中，仍然保留第九菩薩地的名稱。等到機緣成熟，示現成佛，就是別教的地位或圓教的住位，來示現在世間最高的境界。
【English Translation】 English version Buddha-hood. The Nine Bodhisattva Grounds: Those with Mahayana roots, the most supreme and sharp, who have completely severed the fundamental afflictions, are the same as the Two Vehicles (Shravakas and Pratyekabuddhas). They do not abide in Nirvana, but support the force of habit and nourish life, with both wisdom and compassion flowing together. They playfully use their supernatural powers to mature sentient beings and purify Buddha lands. This is different from the Bodhisattvas of the Tripitaka Teaching (Hinayana Buddhism). The Tripitaka Teaching, in order to transform the Two Vehicles, falsely claims that Bodhisattvas subdue afflictions without cutting them off. This is precisely what this teaching (Common Teaching) refutes. How can a vessel that has contained poison be used to hold ghee (a metaphor for the Buddha's teachings)? Ultimate Attainment: Refers to the Tenth Buddha Ground. If the conditions are ripe, with a wisdom that corresponds to a single thought, they sever the remaining habits, sitting under the Seven Treasure Bodhi Tree, using heavenly robes as a seat. They manifest a 'inferior-superior' manifested body (because it is a body subject to birth and death, it is called 'inferior'; because its body is as tall as Mount Sumeru, it is called 'superior'), for sentient beings of the Three Vehicle roots (Shravakas, Pratyekabuddhas, Bodhisattvas), turning the Wheel of the Dharma of the Four Noble Truths of Non-Origination. When the karmic conditions are exhausted, they enter extinction, with both fundamental afflictions and habits completely removed, just as when a fire at the end of a kalpa burns everything, both charcoal and ashes are completely gone. This is the same as the Buddha-fruit of the Tripitaka Teaching. This teaching (Common Teaching) also possesses the roots of the Three Vehicles. It similarly uses the Truth of Extinction (Nirvana) as the initial gateway. However, the dull-rooted Two Vehicles only see emptiness and do not see non-emptiness, still returning to the same annihilation as the Tripitaka Teaching, hence the name 'Common to the Fore'. The sharp-rooted Three Vehicles not only see emptiness but also see non-emptiness. Non-emptiness is the Middle Way, and thus they are received by the Separate and Perfect Teachings, hence the name 'Common to the Latter'. The Middle Way is further divided into two types: one is the 'Mere Middle', which only has principle and does not possess all dharmas. Those who see the 'Mere Middle' are received into the Separate Teaching. The other is the 'Complete Middle', this principle is complete and subtle, possessing all dharmas. Those who see the 'Complete Middle' are received into the Perfect Teaching. Regarding this reception, it can also be divided into three levels: first, the superior roots, those who have attained the 'Vision of the Eight Persons' (Sotapanna, Stream-enterer) are received. Second, the intermediate roots, those who have thinned the defilements and are detached from desire are received. Third, the inferior roots, those who have completed their practice and are close to Buddhahood are received. Regarding these three levels of reception, there are two meanings: 'according to position' and 'advancing beyond position'. If it is reception 'according to position', it is either equivalent to the Ten Directions of the Separate Teaching or the Ten Faiths of the Perfect Teaching. If it is reception 'advancing beyond position', it is either ascending to the First Ground of the Separate Teaching or ascending to the First Abiding of the Perfect Teaching. Once received, they are actually Bodhisattvas of the Separate and Perfect Teachings. Within this teaching (Common Teaching), they still retain the name of the Ninth Bodhisattva Ground. When the conditions are ripe, they manifest Buddhahood, which is the position of the Separate Ground or the Abiding position of the Perfect Teaching, manifesting the highest state in the world.
身。非由通教教道得成佛也。通教尚無實成佛義。況藏教哉。藏教佛果。亦皆別地圓住所現劣應身耳。十法成乘者。一明觀境。六道陰入。能觀所觀。皆如幻化。二明發心。二乘緣真自行。菩薩體幻兼人。與樂拔苦。譬于映象。三安心如空之止觀。四以幻化慧破幻化見思。五雖知苦集流轉六蔽等皆如幻化。亦以幻化道滅。還滅六度等通之。六以不可得心。修三十七道品。七體三藏法無常苦空。如幻而治。八識干慧等如幻次位。而不謬濫。九安忍干慧位內外諸障。而入性地。十不著性地相似法愛。而入八人見地證真。利鈍分別。如前說。
別教謂教理智斷行位因果。別前藏通二教。別後圓教。故名別也(教則獨被菩薩。理則隔歷三諦。智則三智次第。斷則三惑前後。行則五行差別。位則位不相收。因則一因迥出。不即二邊。果則一果。不融諸位差別)此教詮無量四諦(苦有無量相。十法界不同故。集有無量相。五住煩惱不同故。道有無量相。恒沙佛法不同故。滅有無量相。諸波羅蜜不同故)亦詮不思議生滅十二因緣(枝末無明為分段生因根本無明為變易生因)亦詮不思議六度十度(于第六般若中。復開方便願力智四種權智。共成十度。一一度中。攝一切法。生一切法。成一切法。浩若恒沙)亦詮顯中二諦(幻有幻
有即空皆名為俗。不有不空為真)亦詮圓入別二諦(幻有幻有即空皆名為俗。不有不空一切法趣不有不空為真)亦詮別三諦(開俗為兩諦對真為中。中理而已)亦詮圓入別三諦(二諦同前。點真中道。具足佛法)開示界外鈍根菩薩。令修次第三觀(先空次假后中)出分段變易二種生死。證中道無住涅槃。亦于當教。自論六即。
理即者。但中也。真如法性。隨緣不變。在生死而不染。證涅槃而非凈。迥超二邊。不即諸法。故依圓教。判曰但中。
名字即者。解義也。仰信真如法性。凡不能減。聖不能增。但由客塵覆蔽。而不證得。須先藉緣修助發真修。方可克證。
觀行即者。外凡十信位也。一信心．二念心．三精進心．四慧心．五定心．六不退心．七回向心．八護法心．九戒心．十願心．既先仰信中道。且用生滅因緣觀。伏三界見思煩惱。故名伏忍。與通干慧性地齊。
相似即者。內凡三十心三賢位也。初十住者。一發心住。斷三界見惑。與通見地齊。二治地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。斷三界思惑盡。與通已辦地齊。八童真住。九法王子住。十灌頂住。斷界內塵沙。與通佛地齊。此十住名習種性(研習空觀)用從假入空觀見真諦。開慧眼成一切智。行
【現代漢語翻譯】 幻有幻有即空皆名為俗（幻有，幻有即空，都可稱為俗諦）。不有不空為真（非有非空則為真諦）。亦詮圓入別二諦（也闡釋了圓教融入別教的二諦）。幻有幻有即空皆名為俗（幻有，幻有即空，都可稱為俗諦）。不有不空一切法趣不有不空為真（非有非空，一切法都趨向于非有非空，這才是真諦）。亦詮別三諦（也闡釋了別教的三諦：開俗為兩諦對真為中（將俗諦分為兩個，與真諦相對，中諦是最高的道理，僅此而已）。亦詮圓入別三諦（也闡釋了圓教融入別教的三諦：二諦同前（俗諦和真諦與之前相同），點真中道（點明真諦即是中道），具足佛法（包含了全部的佛法）。開示界外鈍根菩薩（開示給界外的根器遲鈍的菩薩），令修次第三觀（讓他們修習次第的三觀：先空次假后中（先修空觀，再修假觀，最後修中觀）），出分段變易二種生死（脫離分段生死和變易生死這兩種生死），證中道無住涅槃（證得中道無住涅槃）。亦于當教（也在本教中），自論六即（自己論述六即）。
理即者（理即位）：但中也（只是中道之理）。真如法性（真如的法性），隨緣不變（隨著因緣而變化，但其本性不變），在生死而不染（處於生死輪迴中而不被污染），證涅槃而非凈（證得涅槃卻並非清凈）。迥超二邊（遠遠超越有和無這兩邊），不即諸法（不等於一切諸法）。故依圓教（所以依據圓教），判曰但中（判斷為只是中道之理）。
名字即者（名字即位）：解義也（理解了意義）。仰信真如法性（信仰真如的法性），凡不能減（凡夫不能減少它），聖不能增（聖人不能增加它）。但由客塵覆蔽（只是因為被客塵煩惱所覆蓋），而不證得（所以不能證得）。須先藉緣修助發真修（必須先借助因緣修習來輔助引發真正的修行），方可克證（才可以證得）。
觀行即者（觀行即位）：外凡十信位也（是外凡的十信位）。一信心（信心），二念心（念心），三精進心（精進心），四慧心（慧心），五定心（定心），六不退心（不退心），七回向心（迴向心），八護法心（護法心），九戒心（戒心），十願心（願心）。既先仰信中道（既然先信仰中道），且用生滅因緣觀（並且用生滅因緣觀），伏三界見思煩惱（降伏三界的見惑和思惑煩惱）。故名伏忍（所以叫做伏忍）。與通干慧性地齊（與通教的干慧地和性地相等）。
相似即者（相似即位）：內凡三十心三賢位也（是內凡的三十心三賢位）。初十住者（最初的十住位）：一發心住（發心住），斷三界見惑（斷除三界的見惑），與通見地齊（與通教的見地相等）。二治地住（治地住），三修行住（修行住），四生貴住（生貴住），五方便具足住（方便具足住），六正心住（正心住），七不退住（不退住），斷三界思惑盡（斷除三界的思惑），與通已辦地齊（與通教的已辦地相等）。八童真住（童真住），九法王子住（法王子住），十灌頂住（灌頂住），斷界內塵沙（斷除界內的塵沙惑），與通佛地齊（與通教的佛地相等）。此十住名習種性（這十住叫做習種性，研習空觀（研習空觀）），用從假入空觀見真諦（用從假入空的觀法來見到真諦），開慧眼成一切智（開啟慧眼成就一切智），行
【English Translation】 The illusory existence and the emptiness of illusory existence are both called 'conventional truth' (俗諦, sú dì). Non-existence and non-emptiness are 'ultimate truth' (真諦, zhēn dì). It also explains the perfect teaching entering the distinct two truths (二諦, èr dì). The illusory existence and the emptiness of illusory existence are both called 'conventional truth'. Non-existence and non-emptiness—all dharmas tend towards non-existence and non-emptiness—are 'ultimate truth'. It also explains the distinct three truths (三諦, sān dì): opening the conventional as two truths, contrasting the real as the middle (中, zhōng). It's just the principle. It also explains the perfect teaching entering the distinct three truths: the two truths are the same as before, pointing to the real middle way, fully possessing the Buddha-dharma. It reveals to dull-rooted Bodhisattvas (菩薩, púsà) beyond the realms, causing them to cultivate the sequential three contemplations (三觀, sān guān): first emptiness, then provisional, then middle (先空次假后中, xiān kōng cì jiǎ hòu zhōng), exiting the two kinds of birth and death of sectional and transformational, realizing the non-abiding Nirvana (涅槃, niè pán) of the Middle Way. Also, within this teaching, it discusses the six identities (六即, liù jí) itself.
'Identity in principle' (理即, lǐ jí) means: simply the middle. The true suchness (真如, zhēn rú) nature of dharma, unchanging with conditions, is in birth and death without being tainted, realizing Nirvana without being pure. Far surpassing the two extremes, not identical to all dharmas. Therefore, according to the perfect teaching, it is judged as simply the middle.
'Identity in name' (名字即, míng zì jí) means: understanding the meaning. Believing in the true suchness nature of dharma, the ordinary cannot diminish it, the sage cannot increase it. But due to being covered by adventitious dust, it is not realized. It is necessary to first rely on conditioned cultivation to assist in developing true cultivation, then it can be achieved.
'Identity in practice' (觀行即, guān xíng jí) means: the ten faiths of outer ordinary. One, faith-mind (信心, xìn xīn); two, mindfulness-mind (念心, niàn xīn); three, diligent-mind (精進心, jīng jìn xīn); four, wisdom-mind (慧心, huì xīn); five, samadhi-mind (定心, dìng xīn); six, non-retreating-mind (不退心, bù tuì xīn); seven, dedicating-mind (迴向心, huí xiàng xīn); eight, dharma-protecting-mind (護法心, hù fǎ xīn); nine, precept-mind (戒心, jiè xīn); ten, vow-mind (願心, yuàn xīn). Since first believing in the Middle Way, and using the contemplation of conditioned arising and ceasing, subduing the afflictions of views and thoughts of the three realms, therefore it is called 'subduing endurance' (伏忍, fú rěn). It is equal to the dry wisdom and nature ground of the common teaching.
'Identity in resemblance' (相似即, xiāng sì jí) means: the thirty minds and three worthy positions of inner ordinary. The initial ten abidings: one, abiding in the arising of the mind (發心住, fā xīn zhù), cutting off the delusions of views of the three realms, equal to the seeing ground of the common teaching; two, abiding in taming the ground (治地住, zhì dì zhù); three, abiding in cultivation (修行住, xiū xíng zhù); four, abiding in noble birth (生貴住, shēng guì zhù); five, abiding in the perfection of skillful means (方便具足住, fāng biàn jù zú zhù); six, abiding in the correct mind (正心住, zhèng xīn zhù); seven, abiding in non-retreat (不退住, bù tuì zhù), cutting off all the delusions of thought of the three realms, equal to the accomplished ground of the common teaching; eight, abiding in pure youth (童真住, tóng zhēn zhù); nine, abiding in dharma prince (法王子住, fǎ wáng zǐ zhù); ten, abiding in anointment (灌頂住, guàn dǐng zhù), cutting off the dust and sand within the realms, equal to the Buddha ground of the common teaching. These ten abidings are called 'habitual nature' (習種性, xí zhǒng xìng) (studying the contemplation of emptiness), using the contemplation of entering emptiness from the provisional to see the ultimate truth, opening the wisdom eye to accomplish all-knowing, practicing
三百由旬。證位不退。次十行者。一歡喜行。二饒益行．三無瞋恨行．四無盡行．五離癡亂行．六善現行．七無著行．八尊重行．九善法行．十真實行。此十行名性種性(分別假性)用從空入假觀。遍學四教四門。斷界外塵沙。見俗諦開法眼。成道種智。次十回曏者。一救護眾生離眾生相迴向。二不壞迴向。三等一切佛迴向。四至一切處迴向。五無盡功德藏迴向。六隨順平等善根迴向。七隨順等觀一切眾生迴向。八真如相迴向。九無縛解脫迴向。十法界無量回向。此十向名道種性(中道能通)習中觀伏無明。行四百由旬。居方便有餘土。證行不退。
分證即佛者。十地聖種性(證入聖地)及等覺性(去佛一等)也。初歡喜地。名見道位。以中道觀。見第一義諦。開佛眼成一切種智。行五百由旬。初入實報無障礙土。初到寶所。證念不退。得無功用道。隨可化機緣。能百界作佛。八相成道。利益眾生。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。各斷一品無明。證一分中道。更破一品無明。入等覺位。亦名金剛心。亦名一生補處。亦名有上士。
究竟即佛者。妙覺性也(妙極覺滿)從金剛後心。更破一品無明。入妙覺位。坐蓮華藏世界。七寶菩提樹下
【現代漢語翻譯】 現代漢語譯本 三百由旬（yóu xún，古印度長度單位）。證位不退。次十行者：一、歡喜行；二、饒益行；三、無瞋恨行；四、無盡行；五、離癡亂行；六、善現行；七、無著行；八、尊重行；九、善法行；十、真實行。此十行名性種性（分別假性），用從空入假觀。遍學四教四門。斷界外塵沙。見俗諦開法眼。成道種智。次十回曏者：一、救護眾生離眾生相迴向；二、不壞迴向；三、等一切佛迴向；四、至一切處迴向；五、無盡功德藏迴向；六、隨順平等善根迴向；七、隨順等觀一切眾生迴向；八、真如相迴向；九、無縛解脫迴向；十、法界無量回向。此十向名道種性（中道能通），習中觀伏無明。行四百由旬。居方便有餘土。證行不退。
分證即佛者：十地聖種性（證入聖地）及等覺性（去佛一等）也。初歡喜地，名見道位。以中道觀，見第一義諦。開佛眼成一切種智。行五百由旬。初入實報無障礙土。初到寶所。證念不退。得無功用道。隨可化機緣，能百界作佛。八相成道。利益眾生。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。各斷一品無明，證一分中道。更破一品無明，入等覺位。亦名金剛心，亦名一生補處，亦名有上士。
究竟即佛者：妙覺性也（妙極覺滿）。從金剛後心，更破一品無明，入妙覺位。坐蓮華藏世界，七寶菩提樹下。
【English Translation】 English version Three hundred yojanas (yóu xún, an ancient Indian unit of distance). Attaining a position from which there is no regression. Next are the Ten Practices: 1. Joyful Practice; 2. Beneficial Practice; 3. Practice of No Anger or Hatred; 4. Endless Practice; 5. Practice of Freedom from Delusion and Confusion; 6. Practice of Good Manifestation; 7. Practice of Non-Attachment; 8. Practice of Respect; 9. Practice of Good Dharma; 10. Practice of Truth. These Ten Practices are called Nature-Lineage (discriminating provisional nature), using the contemplation of 'entering the provisional from emptiness'. Universally learning the Four Teachings and Four Doors. Severing the dust and sand beyond the realms. Seeing the conventional truth and opening the Dharma Eye. Accomplishing the Wisdom of the Path. Next are the Ten Dedications: 1. Dedication of Saving Sentient Beings and Separating from the Appearance of Sentient Beings; 2. Indestructible Dedication; 3. Dedication Equal to All Buddhas; 4. Dedication to Reaching All Places; 5. Dedication of the Inexhaustible Treasury of Merit; 6. Dedication of Following and Accordance with Equal Good Roots; 7. Dedication of Following and Equally Contemplating All Sentient Beings; 8. Dedication of True Suchness; 9. Dedication of Unbound Liberation; 10. Dedication of the Limitless Dharma Realm. These Ten Dedications are called Path-Lineage (the Middle Way can penetrate), practicing the Middle Way to subdue ignorance. Traveling four hundred yojanas. Dwelling in the Land of Expedient Residue. Attaining the non-regressing of practice.
'Partial Realization is Buddhahood' refers to the Holy-Lineage of the Ten Grounds (entering the holy grounds) and the Equality-of-Enlightenment Nature (one level away from Buddhahood). The first, Joyful Ground, is called the 'Seeing the Path' position. Using the Middle Way contemplation, seeing the First Principle Truth. Opening the Buddha Eye and accomplishing All-Knowing Wisdom. Traveling five hundred yojanas. Initially entering the Land of Real Reward without Obstacles. Initially arriving at the Treasure Place. Attaining the non-regressing of mindfulness. Obtaining the Path of No Effort. According to the potential of transformable beings, being able to become a Buddha in hundreds of worlds. Accomplishing the Path through the Eight Aspects. Benefiting sentient beings. 2. Ground of Freedom from Defilement; 3. Ground of Emitting Light; 4. Ground of Blazing Wisdom; 5. Ground of Difficult Victory; 6. Ground of Manifestation; 7. Ground of Far-Reaching; 8. Ground of Immovability; 9. Ground of Good Wisdom; 10. Ground of Dharma Cloud. Each severs one grade of ignorance, realizing one portion of the Middle Way. Further breaking one grade of ignorance, entering the Equality-of-Enlightenment position. Also called Diamond Mind, also called Awaiting-Rebirth-in-One-Life, also called Supreme Being.
'Ultimate Realization is Buddhahood' refers to the Wonderful Enlightenment Nature (wonderfully ultimate and perfectly enlightened). From the final moment of the Diamond Mind, further breaking one grade of ignorance, entering the Wonderful Enlightenment position. Sitting in the Lotus Treasury World, under the Seven-Jeweled Bodhi Tree.
。大寶華王座。現圓滿報身(量同塵剎。相好剎塵)為鈍根菩薩。轉無量四諦法輪。
此教名為獨菩薩法。以界外道諦為初門(藏通道諦。即界外集。藏通滅諦。即界外苦。故以界外道諦治之)無復二乘而能接通。通教三乘。既被接后皆名菩薩。不復名二乘也。十法成乘者。一緣于登地中道之境。而為所觀。迥出空有之表。二真正發心普為法界。三安心止觀定愛慧策。四次第遍破三惑。五識次第三觀為通。見思塵沙無明為塞。傳傳檢校。是塞令通。六調適三十七道品。是菩薩寶炬陀羅尼。入三解脫門。證中無漏。七用前藏通法門。助開實相。八善知信住行向地等妙七位差別。終不謂我叨極上聖。九離違順強軟二賊。策十信位入於十住。十離相似法愛。策三十心。令入十地。
圓教謂圓妙(三諦圓融不可思議)圓融(三一相即無有缺減)圓足(圓見事理一念具足)圓頓(體非漸成)故名圓教。所謂圓伏(圓伏五住)圓信(圓常正信)圓斷(一斷一切斷)圓行(一行一切行)圓位(一位一切位)圓自在莊嚴(一心三諦為所莊嚴一心三觀為能莊嚴)圓建立眾生(四悉普益)此教詮無作四諦(陰入皆如。無苦可舍。無明塵勞即是菩提。無集可斷。邊邪皆中正。無道可修。生死即涅槃。無滅可證)亦詮不思議不生滅
【現代漢語翻譯】 現代漢語譯本：大寶華王座上，圓滿報身（其量如同微塵般眾多，所具相好也如微塵般繁多）為根器遲鈍的菩薩，轉動無量的四諦法輪。 此教法名為獨菩薩法，以界外道諦為入門（藏教和通教的道諦，即是界外的集諦；藏教和通教的滅諦，即是界外的苦諦，所以用界外道諦來對治）。不再有二乘，而能接引貫通。通教的三乘，既然被接引后都名為菩薩，不再稱為二乘。十法成就乘，一是緣于登地菩薩所證悟的中道之境，作為所觀照的對象，遠遠超出空和有的對立。二是真正發起菩提心，普遍爲了法界一切眾生。三是安心於止觀，以禪定滋養，以智慧策進。四是次第遍破見思惑、塵沙惑和無明惑這三種惑。五是認識次第的三觀，作為通達的途徑，見思惑、塵沙惑和無明惑作為障礙。通過不斷地檢查和校正，使障礙變為通達。六是調和適應三十七道品，這是菩薩的寶炬陀羅尼，進入三解脫門，證悟中道無漏。七是用之前的藏教和通教法門，輔助開顯實相。八是善於瞭解信、住、行、向、地等妙七位的差別，始終不認為自己已經達到了最高的聖位。九是遠離違逆和順從、強硬和軟弱這兩種賊害，策勵十信位的修行者進入十住位。十是遠離相似的法愛，策勵三十心的修行者，進入十地。 圓教被稱為圓妙（三諦圓融，不可思議），圓融（三諦一體，相互即入，沒有欠缺），圓足（圓滿地認識事理，一念之中具足一切），圓頓（本體不是逐漸形成的），所以稱為圓教。所謂圓伏（圓滿地降伏五住煩惱），圓信（圓滿的常正之信），圓斷（一斷一切斷），圓行（一行一切行），圓位（一位一切位），圓自在莊嚴（以一心三諦作為所莊嚴，以一心三觀作為能莊嚴），圓建立眾生（以四悉檀普遍利益眾生）。此教詮釋無作四諦（五陰、十二入皆如實，沒有苦可以捨棄；無明塵勞就是菩提，沒有集可以斷除；邊見和邪見都是中正，沒有道可以修習；生死就是涅槃，沒有滅可以證得），也詮釋不可思議的不生不滅。
【English Translation】 English version: On the Great Treasure Flower King Throne, the perfect Reward Body (Sambhogakāya) (its quantity is like countless dust particles, and the auspicious marks and qualities are as numerous as the dust particles) turns the immeasurable Four Noble Truths Dharma wheel for Bodhisattvas with dull faculties. This teaching is called the Unique Bodhisattva Dharma, using the Path Truth (Dukkha, Samudaya, Nirodha, Magga) beyond the Three Realms as the initial gateway (the Path Truth of the Tripitaka and Shared Teachings is the same as the Accumulation Truth beyond the Three Realms; the Cessation Truth of the Tripitaka and Shared Teachings is the same as the Suffering Truth beyond the Three Realms, therefore, it is treated with the Path Truth beyond the Three Realms). There are no longer Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but it can connect and integrate. The Three Vehicles of the Shared Teaching, once connected, are all called Bodhisattvas and are no longer called Two Vehicles. The ten methods to accomplish the vehicle are: first, contemplating the Middle Way realm attained by Bodhisattvas who have reached the Bhumi (ground), surpassing the duality of emptiness and existence. Second, truly generating Bodhicitta (the mind of enlightenment), universally for all beings in the Dharma Realm. Third, settling the mind in Śamatha-Vipassanā (calm abiding and insight meditation), nourishing with Samādhi (concentration) and urging forward with Prajñā (wisdom). Fourth, gradually and completely breaking through the three types of delusion: delusions of views and emotions (見思惑, Jian Si Huo), delusions like dust and sand (塵沙惑, Chen Sha Huo), and fundamental ignorance (無明惑, Wu Ming Huo). Fifth, recognizing the sequential Threefold Contemplation (三觀, San Guan) as a means of penetration, with delusions of views and emotions, delusions like dust and sand, and fundamental ignorance as obstacles. Through constant examination and correction, obstacles are transformed into penetration. Sixth, harmonizing and adapting the Thirty-Seven Limbs of Enlightenment (三十七道品, San Shi Qi Dao Pin), which is the Bodhisattva's Jewel Torch Dhāraṇī, entering the Three Doors of Liberation (三解脫門, San Jie Tuo Men), and realizing the non-outflow of the Middle Way. Seventh, using the previous Tripitaka and Shared Teaching methods to assist in revealing the true nature of reality. Eighth, being skilled in understanding the differences between the seven wonderful positions of Faith (信, Xin), Abiding (住, Zhu), Practice (行, Xing), Dedication (向, Xiang), Ground (地, Di), etc., and never thinking that one has attained the highest saintly position. Ninth, staying away from the two thieves of opposition and compliance, force and gentleness, urging practitioners in the Ten Faiths positions to enter the Ten Abidings positions. Tenth, staying away from similar love of Dharma, urging practitioners in the Thirty Minds to enter the Ten Grounds. The Perfect Teaching is called Perfect and Wonderful (the Three Truths are perfectly integrated and inconceivable), Perfect Harmony (the Three Truths are one and interpenetrating, without deficiency), Perfect Sufficiency (perfectly understanding phenomena and principle, complete in a single thought), and Perfect and Sudden (the essence is not gradually formed), hence it is called the Perfect Teaching. It is called Perfect Subduing (perfectly subduing the Five Dwelling Defilements), Perfect Faith (perfect constant and correct faith), Perfect Severance (severing one thing severs everything), Perfect Practice (practicing one thing practices everything), Perfect Position (one position is every position), Perfect Free Adornment (using the Three Truths in one mind as what is adorned, and using the Three Contemplations in one mind as what adorns), and Perfect Establishment of Sentient Beings (universally benefiting sentient beings with the Four Siddhis). This teaching explains the Non-Action Four Noble Truths (the five aggregates and twelve entrances are all as they are, there is no suffering to abandon; ignorance and defilements are Bodhi, there is no accumulation to sever; biased views and wrong views are all the Middle Way and correct, there is no path to cultivate; Samsara is Nirvana, there is no cessation to realize), and also explains the inconceivable non-arising and non-ceasing.
十二因緣(無明愛取煩惱即菩提。菩提通達。無復煩惱。即究竟凈。了因佛性也。行有業即解脫。解脫自在。緣因佛性也。識名色六入觸受生老死。苦即法身。法身無苦無樂。是大樂不生不死是常。正因佛性也。故大經云。十二因緣名為佛性)亦詮稱性六度十度(施為法界。一切法趣施。是趣不渦等)亦詮不思議二諦(幻有幻有即空皆為俗。一切法趣有趣空。趣不有不空為真。真即是俗。俗即是真。如如意珠。珠以譬真。用以譬俗。即珠是用。即用是珠。不二而二分真俗耳)亦詮圓妙三諦(非惟中道具足佛法。真俗亦然。三諦圓融一三三一。如止觀說)開示界外利根菩薩。令修一心三觀(照性成修。稱性圓妙。不縱不橫。不前不後。亦不一時)圓超二種生死。圓證三德涅槃。正約此教。方論六即(前三雖約當教各論六即。咸未究竟。以藏通極果。僅同此教相似即佛。別教妙覺。僅同此教分證即佛。又就彼當教。但有六義。未有即義。以未知心佛眾生三無差別故也。是故奪而言之。藏通極果別十回向。皆名理即。以未解圓中故。登地同圓。方成分證)理即佛者。不思議理性也。如來之藏。不變隨緣。隨緣不變。隨拈一法。無非法界。心佛眾生三無差別。在凡不減。在聖不增。
名字即佛者。聞解也。了知一色一香
【現代漢語翻譯】 現代漢語譯本 十二因緣（無明、愛、取等煩惱即是菩提（智慧）。菩提是通達，沒有煩惱，就是究竟清凈，是了因佛性。行和有（業）即是解脫，解脫是自在，是緣因佛性。識、名色、六入、觸、受、生、老、死等苦即是法身（佛的真身），法身沒有苦也沒有樂，是大樂，不生不死是常，是正因佛性。所以《大般涅槃經》說，十二因緣名為佛性。）也詮釋了稱性六度十度（佈施即是法界，一切法都趨向佈施，這種趨向是不停息的），也詮釋了不可思議的二諦（幻有和幻有即是空，都是俗諦。一切法趨向有和趨向空，趨向不有不空是真諦。真諦即是俗諦，俗諦即是真諦，如同如意珠，珠子比喻真諦，作用比喻俗諦，即珠子是作用，即作用是珠子，不二而二，區分真俗而已），也詮釋了圓妙三諦（不僅僅中道具足佛法，真諦和俗諦也是如此。三諦圓融，一即是三，三即是一，如《止觀》所說），開示界外利根菩薩，讓他們修一心三觀（照性成修，稱性圓妙，不縱不橫，不前不後，也不是一時），圓滿超越兩種生死，圓滿證得三德涅槃。正是依據此教，才談論六即（前三種雖然依據當教各自談論六即，但都沒有究竟，因為藏教和通教的極果，僅僅等同於此教的相似即佛，別教的妙覺，僅僅等同於此教的分證即佛。而且就他們各自的當教而言，只有六種意義，沒有『即』的意義，因為不知道心、佛、眾生三無差別。所以如果奪取而言，藏教、通教的極果，別教的十回向，都名為理即，因為沒有理解圓中。登地菩薩等同於圓教，才算成分證）。理即佛，是不思議的理性。如來之藏，不變隨緣，隨緣不變。隨便拈起一個法，沒有不是法界的。心、佛、眾生三無差別，在凡夫不減少，在聖人不增加。 名字即佛，是聞解（聽聞和理解）。了知一色一香
【English Translation】 English version The Twelve Nidanas (ignorance, craving, and grasping, which are afflictions, are Bodhi (wisdom). Bodhi is thorough understanding, without afflictions, which is ultimate purity, and is the cause of enlightenment. Action and existence (karma) are liberation, liberation is freedom, and is the condition for enlightenment. Consciousness, name and form, the six entrances, contact, sensation, birth, old age, and death, suffering is the Dharmakaya (the true body of the Buddha), the Dharmakaya has neither suffering nor joy, it is great joy, not born and not dying is permanence, and is the direct cause of enlightenment. Therefore, the Mahaparinirvana Sutra says, 'The Twelve Nidanas are called Buddha-nature.') also explain the nature of the Six Paramitas and Ten Paramitas (giving is the Dharmadhatu (the realm of reality), all dharmas (phenomena) tend towards giving, this tendency is unceasing), also explain the inconceivable Two Truths (illusory existence and illusory existence is emptiness, all are conventional truth. All dharmas tend towards existence and tend towards emptiness, tending towards neither existence nor emptiness is ultimate truth. Ultimate truth is conventional truth, conventional truth is ultimate truth, like a wish-fulfilling jewel, the jewel is a metaphor for ultimate truth, the function is a metaphor for conventional truth, the jewel is the function, the function is the jewel, not two but two, distinguishing ultimate and conventional only), also explain the perfect and wonderful Three Truths (not only does the Middle Way possess all the Buddha-dharma, but so do the ultimate and conventional truths. The Three Truths are perfectly integrated, one is three, three is one, as explained in Mohe Zhiguan), revealing to sharp-witted Bodhisattvas beyond the realms, enabling them to cultivate the One Mind Three Contemplations (illuminating the nature to achieve cultivation, according to the nature perfectly and wonderfully, not vertical nor horizontal, not before nor after, nor at one time), perfectly transcending the two kinds of birth and death, perfectly realizing the Nirvana of the Three Virtues. It is precisely based on this teaching that we discuss the Six Identities (the first three, although based on their respective teachings, each discuss the Six Identities, but none are ultimate, because the ultimate fruit of the Tripitaka and Common teachings is only equivalent to the Similar Identity Buddha of this teaching, the Wonderful Enlightenment of the Distinct Teaching is only equivalent to the Partial Realization Identity Buddha of this teaching. Moreover, in terms of their respective teachings, there are only six meanings, not the meaning of 'is', because they do not know that the mind, Buddha, and sentient beings are non-different. Therefore, if we take away and speak of it, the ultimate fruit of the Tripitaka and Common teachings, and the Ten Directions of the Distinct Teaching, are all called the Identity in Principle, because they do not understand the complete Middle Way. Bodhisattvas who have attained the ground are equivalent to the Perfect Teaching, and only then are they considered to have achieved Partial Realization). The Identity in Principle Buddha is the inconceivable principle of reality. The Tathagatagarbha (the womb of the Buddha), unchanging follows conditions, following conditions unchanging. Picking up any dharma, there is none that is not the Dharmadhatu. The mind, Buddha, and sentient beings are non-different, not decreasing in ordinary beings, not increasing in sages. The Identity in Name Buddha is hearing and understanding. Knowing that one color and one fragrance
無非中道。理具事造兩重三千。同在一念。如一念一切諸念。亦復如是。如心法一切佛法及眾生法。亦復如是。
觀行即佛者。五品外凡位也。一隨喜。二讀誦。三講說。四兼行六度。五正行六度。圓伏五住煩惱。與別十信齊。而復大勝。
相似即佛者。十信內凡位也(名與別十信同。而義大異)初信任運。先斷見惑。證位不退。與別初住通見地藏初果齊。二心至七心。任運斷思惑盡。與別七住通已辦藏四果齊。而復大勝。故永嘉云。同除四住。此處為齊。若伏無明。三藏則劣也。八心至十心。任運斷界內外塵沙。行四百由旬。證行不退。與別十向齊。
分證即佛者。十住十行十向十地等覺聖位也(名亦同別。而義大異)初住斷一分無明。證一分三德(正因理心發。名法身德。了因慧心發。名般若德。緣因善心發。名解脫德)一心三觀。任運現前。具佛五眼。成一心三智。行五百由旬。初到寶所。初居實報凈土。亦復分證常寂光凈土。證念不退無功用道。現身百界。八相作佛。與別初地齊。二住至十住。與別十地齊。初行與別等覺齊。二行與別妙覺齊。三行已去所有智斷。別教之人不知名字。
究竟即佛者。妙覺極果。斷四十二品微細無明永盡。究竟登涅槃山頂。以虛空為座。成清凈法身(
【現代漢語翻譯】 現代漢語譯本： 無非是中道（不偏不倚的真理）。理具和事造兩種三千（指宇宙萬法的兩種狀態，理具指理體上本自具有三千種性相，事造指由因緣和合而顯現的三千種現象），都統一於一念之中。如同一念包含一切諸念，其他念頭也同樣如此。如同心法包含一切佛法以及眾生法，也是同樣的道理。
觀行即佛，指的是五品外凡位（指修行次第中的最初階段）。包括：一、隨喜（隨喜他人修行）；二、讀誦（讀誦經典）；三、講說（講解經義）；四、兼行六度（同時修習六度）；五、正行六度（專注修習六度）。通過這些修行，可以圓滿地降伏五住煩惱（五種根本煩惱），與別教的十信位相當，但又遠勝于別教十信。
相似即佛，指的是十信內凡位（指比外凡位更深入的修行階段，但尚未真正入聖）。（雖然名稱與別教的十信相同，但意義大不相同）初信時，修行自然而然地進行，首先斷除見惑（錯誤的見解），證得位不退（不會退轉到凡夫位），與別教初住位，通教見地藏的初果位相當。從二心到七心，修行自然而然地斷除思惑（思想上的迷惑），與別教七住位，通教已辦藏的四果位相當，但又遠勝于別教。所以永嘉禪師說：『同除四住（指見惑、思惑、塵沙惑、無明惑），此處為齊（指相似的程度）。』如果涉及到降伏無明惑，三藏教就顯得不足了。從八心到十心，修行自然而然地斷除界內外的塵沙惑（如微塵般細微的迷惑），行四百由旬（古代印度長度單位，此處指修行的距離），證得行不退（修行不會退轉），與別教十向位相當。
分證即佛，指的是十住、十行、十向、十地、等覺等聖位（指已經證得果位的修行階段）。（名稱也與別教相同，但意義大不相同）初住位時，斷除一分無明（根本的迷惑），證得一分三德（法身德、般若德、解脫德）。一心三觀（空觀、假觀、中觀）自然而然地現前，具備佛的五眼（肉眼、天眼、慧眼、法眼、佛眼），成就一心三智（一切智、道種智、一切種智）。行五百由旬，初次到達寶所（比喻涅槃），初次居住在實報莊嚴凈土（佛菩薩所居的凈土），也分證常寂光凈土（佛的法身所居的凈土）。證得念不退（念頭不會退轉），成就無功用道（不需刻意努力就能自然而然地修行）。現身百界（在無數世界顯現），八相成佛（佛陀示現成佛的八個階段）。與別教初地相當。從二住到十住，與別教十地相當。初行與別教等覺相當。二行與別教妙覺相當。從三行開始，所證得的智慧和斷除的煩惱，別教的人甚至不知道名稱。
究竟即佛，指的是妙覺極果（指最高的果位）。斷除四十二品微細無明（極其細微的迷惑），永遠斷盡，最終登上涅槃山頂（比喻證得涅槃），以虛空為座（比喻無所依處），成就清凈法身（佛的真身）。
【English Translation】 English version: It is none other than the Middle Way (the truth of non-duality). Both 'Principle-inherent' and 'Event-created' threefold thousands (referring to two states of all phenomena in the universe, 'Principle-inherent' refers to the inherent threefold nature in the principle, and 'Event-created' refers to the threefold phenomena manifested by the combination of causes and conditions) are unified in a single thought. Just as one thought contains all thoughts, so are all other thoughts. Just as the Mind-Dharma contains all Buddha-Dharmas and sentient being Dharmas, so it is as well.
'Contemplation-in-Action is Buddha' refers to the stage of the Outer Five Grades (referring to the initial stage in the order of practice). These include: 1. Rejoicing; 2. Reading and Reciting; 3. Explaining; 4. Concurrently Practicing the Six Paramitas; 5. Directly Practicing the Six Paramitas. Through these practices, one can fully subdue the Five Skandha Afflictions (the five fundamental afflictions), which is equivalent to the Ten Faiths of the Separate Teaching, but far surpasses them.
'Resemblance to Buddha' refers to the stage of the Inner Ten Faiths (referring to a more advanced stage of practice than the Outer Grades, but not yet truly entering the realm of the sages). (Although the name is the same as the Ten Faiths of the Separate Teaching, the meaning is very different.) In the initial Faith, practice proceeds naturally, first cutting off the Delusion of Views (wrong views), attaining the stage of Non-Regression (not regressing to the state of ordinary beings), which is equivalent to the Initial Abiding of the Separate Teaching and the Initial Fruit of the Hearer Vehicle in the Common Teaching. From the Second to the Seventh Faith, practice naturally cuts off the Delusion of Thought (delusions in thought), equivalent to the Seventh Abiding of the Separate Teaching and the Fourth Fruit of the Hearer Vehicle in the Common Teaching, but far surpasses them. Therefore, Yongjia (Yongjia Xuanjue, a Chan master) said: 'Together eliminating the Four Abidings (referring to the delusions of views, thoughts, dust-like afflictions, and ignorance), this is where they are equal (referring to the degree of similarity).' If it involves subduing the Delusion of Ignorance, the Tripitaka Teaching is insufficient. From the Eighth to the Tenth Faith, practice naturally cuts off the Dust-like Afflictions within and beyond the realms, traveling four hundred yojanas (an ancient Indian unit of length, here referring to the distance of practice), attaining the stage of Non-Regression in Practice (not regressing in practice), which is equivalent to the Ten Directing of the Separate Teaching.
'Partial Realization is Buddha' refers to the stages of the Ten Abidings, Ten Practices, Ten Directings, Ten Grounds, Equal Enlightenment, etc. (referring to the stages of practice where one has already attained fruition). (The names are also the same as in the Separate Teaching, but the meanings are very different.) In the Initial Abiding, one cuts off a portion of Ignorance (fundamental delusion), realizing a portion of the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). The One-Mind Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) naturally manifest, possessing the Buddha's Five Eyes (Physical Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, Buddha Eye), accomplishing the One-Mind Three Wisdoms (Wisdom of All Aspects, Wisdom of the Path, Wisdom of All Kinds). Traveling five hundred yojanas, one initially arrives at the Treasure Land (a metaphor for Nirvana), initially residing in the Land of Actual Reward and Adornment (the pure land where Buddhas and Bodhisattvas reside), and also partially realizes the Pure Land of Eternal Tranquility and Light (the pure land where the Buddha's Dharmakaya resides). One attains Non-Regression in Mindfulness (thoughts do not regress), accomplishing the Path of No Effort (practice occurs naturally without deliberate effort). One manifests in hundreds of realms, enacting the Eight Aspects of Buddhahood (the eight stages of the Buddha's manifestation of enlightenment). This is equivalent to the Initial Ground of the Separate Teaching. From the Second to the Tenth Abiding, it is equivalent to the Ten Grounds of the Separate Teaching. The Initial Practice is equivalent to the Equal Enlightenment of the Separate Teaching. The Second Practice is equivalent to the Wonderful Enlightenment of the Separate Teaching. From the Third Practice onwards, the wisdom and afflictions that are cut off are unknown even by name to those of the Separate Teaching.
'Ultimate Realization is Buddha' refers to the ultimate fruition of Wonderful Enlightenment (referring to the highest stage). One cuts off the forty-two grades of subtle Ignorance (extremely subtle delusions), forever eliminating them, finally ascending to the summit of Nirvana Mountain (a metaphor for attaining Nirvana), taking emptiness as one's seat (a metaphor for having no attachment), accomplishing the Pure Dharmakaya (the Buddha's true body).
一一相好等真法界)居上上品常寂光凈土。亦名上上品實報無障礙凈土。性修不二。理事平等。
此教名最上佛法。亦名無分別法。以界外滅諦為初門。當體即佛。而能接別接通。接別者。上根十住被接。中根十行被接。下根十向被接。按位接即成十信。勝進接即登初住。接通已如通教中說。故曰。別教接賢不接聖。通教接聖不接賢。以別若登地。乃名為聖。證道同圓。不復論接。通八人上。便名為聖。方可受接。若干慧性地二賢。僅可稱轉入別圓。未得名接。若藏教未入聖位。容有轉入通別圓義。已入聖后。保果不前。永無接義。直俟法華。方得會入圓耳。十法成乘者。一觀不思議境(其車高廣)二真正發菩提心(又于其上張設幰蓋)三善巧安心止觀(車內安置丹枕)四以圓三觀破三惑遍(其疾如風)五善識通塞(車外枕亦作軫)六調適無作道品七科三十七分(有大白牛肥壯多力等)七以藏通別等事相法門。助開圓理(又多僕從而侍衛之)八知次位。令不生增上慢。九能安忍。策進五品。而入十信。十離法愛。策於十信。令入十住乃至等妙(乘是寶乘。游於四方。直至道場)上根觀境。即于境中具足十法。中根從二展轉至六。隨一一中得具十法。下根鬚具用十也。又復應知。說前三教為防偏曲。文意所歸。正
【現代漢語翻譯】 現代漢語譯本：一一相好等同於真法界（宇宙萬物的真實本質），居住在上上品常寂光凈土（佛的永恒寂靜的居所）。也稱為上上品實報無障礙凈土（真實果報，沒有阻礙的凈土）。自性與修行不二，本體與現象平等。
此教法名為最上佛法（最高的佛法），也稱為無分別法（沒有分別的法）。以界外滅諦（超越輪迴的涅槃）為入門。當下即是佛。並且能夠接引別教和通教的修行者。接引別教是指：上等根器的十住菩薩被接引，中等根器的十行菩薩被接引，下等根器的十向菩薩被接引。按照次第接引就成就了十信位。殊勝精進的接引就登上了初住位。接引通教的情況已經在通教中說過了。所以說，別教接引賢位菩薩，不接引聖位菩薩。通教接引聖位菩薩，不接引賢位菩薩。因為別教如果登地，才稱為聖位，證悟的道理與圓教相同，不再討論接引。通教八人以上，便稱為聖位，才可以接受接引。若干慧性和地前二賢位菩薩，僅僅可以稱為轉入別教或圓教，還不能稱為接引。如果藏教沒有進入聖位，或許有轉入通教、別教、圓教的可能。已經進入聖位之後，保住果位不再前進，永遠沒有接引的說法。只有等到法華會上，才能會歸入圓教。十法成乘是指：一、觀不思議境（其車高廣，指所觀之境廣大無邊）；二、真正發菩提心（又于其上張設幰蓋，指以菩提心覆蓋一切）；三、善巧安心止觀（車內安置丹枕，指在止觀中獲得安穩）；四、以圓三觀破三惑遍（其疾如風，指破除煩惱迅速有力）；五、善識通塞（車外枕亦作軫，指明了修行中的障礙與通達）；六、調適無作道品七科三十七分（有大白牛肥壯多力等，指以三十七道品為動力）；七、以藏通別等事相法門，助開圓理（又多僕從而侍衛之，指以各種法門輔助開啟圓融的道理）；八、知次位，令不生增上慢（瞭解修行的次第，不生起驕慢）；九、能安忍，策進五品，而入十信（能夠安忍，策勵前進五品位，進入十信位）；十、離法愛，策於十信，令入十住乃至等妙（乘是寶乘，游於四方，直至道場，指乘坐佛法之車，到達覺悟的境地）。上等根器的人觀想境界，就在境界中具足十法。中等根器的人從第二法開始，輾轉到第六法，隨一一法中得到具足十法。下等根器的人必須全部運用十法。還應該知道，說前三教是爲了防止偏頗，文意所歸，正是圓教。
【English Translation】 English version: Each and every characteristic and quality is equal to the true Dharma Realm (the true nature of all things in the universe), residing in the Highest Grade of the Pure Land of Eternal Tranquility (the Buddha's eternal and peaceful abode). It is also called the Highest Grade of the Pure Land of Actual Reward without Obstacles (true karmic reward, a pure land without obstacles). The inherent nature and cultivation are not two, principle and phenomena are equal.
This teaching is called the Supreme Buddha Dharma (the highest Buddha Dharma), also called the Dharma of Non-Discrimination (the Dharma without discrimination). It takes the Extinction of Suffering beyond the realms (Nirvana beyond Samsara) as its initial gateway. The very entity is the Buddha. And it can receive practitioners of the Separate Teaching and the Common Teaching. Receiving the Separate Teaching refers to: the Ten Dwellings Bodhisattvas of superior capacity being received, the Ten Practices Bodhisattvas of medium capacity being received, and the Ten Dedications Bodhisattvas of inferior capacity being received. Receiving according to the stages achieves the Ten Faiths. Receiving with excellent progress ascends to the First Dwelling. The situation of receiving the Common Teaching has already been explained in the Common Teaching. Therefore, it is said that the Separate Teaching receives virtuous Bodhisattvas but not saintly Bodhisattvas. The Common Teaching receives saintly Bodhisattvas but not virtuous Bodhisattvas. Because if the Separate Teaching ascends to the ground, it is then called a saintly position, and the principle of enlightenment is the same as the Perfect Teaching, so there is no longer any discussion of receiving. Those above the eighth person in the Common Teaching are called saintly positions, and can be received. The two virtuous positions before the Wisdom Nature Ground can only be called transferring into the Separate or Perfect Teaching, and cannot be called receiving. If the Treasury Teaching has not entered the saintly position, there may be a possibility of transferring into the Common, Separate, or Perfect Teaching. After entering the saintly position, preserving the fruit and not advancing, there is never any talk of receiving. Only when the Lotus Assembly arrives can they converge into the Perfect Teaching. The Ten Dharmas Accomplishing the Vehicle refer to: 1. Contemplating the Inconceivable Realm (its chariot is high and wide, referring to the vast and boundless realm being contemplated); 2. Truly Arousing the Bodhi Mind (and above it is spread a canopy, referring to covering everything with the Bodhi Mind); 3. Skillfully Settling the Mind in Cessation and Contemplation (a cushion is placed inside the chariot, referring to obtaining stability in cessation and contemplation); 4. Using the Perfect Three Contemplations to Break Through the Three Illusions Everywhere (its speed is like the wind, referring to the swift and powerful elimination of afflictions); 5. Skillfully Recognizing Obstructions and Breakthroughs (the outer cushion also serves as a pivot, referring to understanding the obstacles and breakthroughs in practice); 6. Harmonizing the Seven Divisions of the Thirty-Seven Limbs of Enlightenment without Effort (there are large white oxen, fat and strong, etc., referring to using the thirty-seven limbs of enlightenment as motivation); 7. Using the Phenomenal Dharma Doors of the Treasury, Common, and Separate Teachings to Assist in Opening the Perfect Principle (and many servants attend and protect it, referring to using various Dharma doors to assist in opening the perfect and harmonious principle); 8. Knowing the Order of Stages, so as not to Generate Arrogance (understanding the order of practice, not generating arrogance); 9. Being Able to Endure, Encouraging Progress in the Five Grades, and Entering the Ten Faiths (being able to endure, encouraging progress in the five grades, and entering the ten faiths); 10. Separating from Love of the Dharma, Encouraging the Ten Faiths, Causing them to Enter the Ten Dwellings and Even Equality and Wonder (riding this precious vehicle, traveling in all directions, until reaching the Bodhi-Mandala, referring to riding the vehicle of the Buddha Dharma and reaching the state of enlightenment). Those of superior capacity contemplate the realm and possess all ten dharmas within the realm. Those of medium capacity start from the second dharma and gradually reach the sixth dharma, obtaining all ten dharmas in each dharma. Those of inferior capacity must use all ten dharmas. It should also be known that the reason for explaining the previous three teachings is to prevent bias, and the meaning of the text is precisely the Perfect Teaching.
歸於此。
附轉接同會借說
轉○藏七賢得轉入通別圓○通干慧性地。得轉入別圓○別十信得轉入圓○此三皆不名接。以僅在初心腳跟未牢。故但名轉。
接○通八人見地薄地離欲已辦支佛。得接入別圓○別住行向。得接入圓○根有利鈍故。接有遲速。如以好桃李接彼平常桃李。故名為接。
同○別十地證道同圓。不復名接。但存教道之粗。以待法華開會成妙○別初住通見地藏初果等。亦得約所斷惑名同。
會○開藏七賢通干慧性地別十信。即圓五品○開藏初果通見地別初住。即圓初信○開藏四果通已辦別七住。即圓七信○開別十向。即圓十信○開別十地。即圓十住(初在法華)。
借○欲接通入別。先借別明通。如雲歡喜地斷見惑。遠行地斷思惑等○欲含別於通。必借通明別。如雲須陀含若智若斷。是菩薩無生法忍等○欲接別入圓。先借圓明別。如雲初住能現八相。猶有微苦等○欲含圓于別。先借別明圓。如雲三賢十聖住果報等。
問曰。但依圓教直指人心見性成佛。豈不痛快直捷。何用此葛藤為。答曰。六祖大師不云乎。法法皆通。法法皆備。而無一法可得。名最上乘。倘有一法未通。即被此法所縛。倘有一法未備。即被此法所牽。既被縛被牽。故於不可得之妙法。
【現代漢語翻譯】 現代漢語譯本： 歸於此。
附：轉接同會借說
轉：藏教七賢（七個階段的聖人）得轉入通教、別教、圓教。通教的干慧地、性地（菩薩修行的兩個階段）得轉入別教、圓教。別教的十信位（菩薩修行的十個階段）得轉入圓教。這三種情況都不稱為『接』，因為僅僅是在修行的最初階段，基礎還不牢固，所以只稱為『轉』。
接：通教的八人（八種不同根器的修行者）、見地（證悟的境界）、薄地（煩惱減輕的境界）、離欲（脫離慾望的境界）、已辦（修行圓滿的境界）、支佛（緣覺乘的修行者），得接入別教、圓教。別教的住位、行位、向位（菩薩修行的三個階段），得接入圓教。因為根器有利鈍的差別，所以接入有遲速的不同。如同用好的桃李枝條嫁接在普通的桃李樹上，所以稱為『接』。
同：別教的十地（菩薩修行的十個階段）證得的道與圓教相同，不再稱為『接』，只是保留教義上粗略的相似之處，以等待《法華經》開顯融合，成就妙法。別教的初住位、通教的見地、藏教的初果等，也可以根據所斷除的惑業而稱為『同』。
會：開顯藏教的七賢、通教的干慧地和性地、別教的十信位，即是圓教的五品位（菩薩修行的五個階段）。開顯藏教的初果、通教的見地、別教的初住位，即是圓教的初信位（菩薩修行的第一個階段）。開顯藏教的四果、通教的已辦、別教的七住位，即是圓教的七信位。開顯別教的十向位，即是圓教的十信位。開顯別教的十地位，即是圓教的十住位（最初在《法華經》中開顯）。
借：想要接引通教進入別教，先要藉助別教來闡明通教，比如歡喜地（菩薩修行的第一個階段）斷除見惑，遠行地（菩薩修行的第七個階段）斷除思惑等。想要包含別教于通教之中，必須藉助通教來闡明別教，比如須陀洹（小乘初果）的智慧和斷惑，是菩薩的無生法忍等。想要接引別教進入圓教，先要藉助圓教來闡明別教，比如初住位的菩薩能示現八相成道，仍然有細微的苦惱等。想要包含圓教於別教之中，先要藉助別教來闡明圓教，比如三賢十聖（菩薩修行的不同階段）住在果報之中等。
問：僅僅依靠圓教，直指人心，見性成佛，豈不是痛快直接？為何要用這些葛藤（比喻繁瑣的言辭）呢？
答：六祖大師不是說過嗎？法法皆通，法法皆備，而無一法可得，名為最上乘。倘若有一法未通達，就會被此法所束縛。倘若有一法未完備，就會被此法所牽制。既然被束縛被牽制，所以對於不可得的妙法，
【English Translation】 English version: To be attributed to this.
Attached: Explanation of Transition, Connection, Sameness, Convergence, and Borrowing
Transition: The Seven Sages (seven stages of saints) of the Store Teaching can transition into the Shared, Distinct, and Perfect Teachings. The Dry Wisdom Ground and Nature Ground (two stages of Bodhisattva practice) of the Shared Teaching can transition into the Distinct and Perfect Teachings. The Ten Faiths (ten stages of Bodhisattva practice) of the Distinct Teaching can transition into the Perfect Teaching. These three cases are not called 'Connection' because they are only at the initial stages of practice, and the foundation is not yet solid, so they are only called 'Transition'.
Connection: The Eight Persons (eight types of practitioners), the Ground of Vision (state of enlightenment), the Thin Ground (state of reduced afflictions), the Freedom from Desire (state of detachment from desires), the Accomplished (state of complete practice), and the Pratyekabuddha (Solitary Realizer) of the Shared Teaching can be connected to the Distinct and Perfect Teachings. The Abiding, Practice, and Direction stages (three stages of Bodhisattva practice) of the Distinct Teaching can be connected to the Perfect Teaching. Because the faculties have sharp and dull differences, the connection has different speeds. It is like grafting good peach and plum branches onto ordinary peach and plum trees, so it is called 'Connection'.
Sameness: The Path attained by the Ten Grounds (ten stages of Bodhisattva practice) of the Distinct Teaching is the same as the Perfect Teaching, and it is no longer called 'Connection'. It only retains the rough similarities in doctrine, waiting for the Lotus Sutra to reveal and integrate them, achieving the Wonderful Dharma. The Initial Abiding stage of the Distinct Teaching, the Ground of Vision of the Shared Teaching, and the First Fruit of the Store Teaching, etc., can also be called 'Sameness' based on the afflictions they have eliminated.
Convergence: Revealing the Seven Sages of the Store Teaching, the Dry Wisdom Ground and Nature Ground of the Shared Teaching, and the Ten Faiths of the Distinct Teaching is the Five Grades (five stages of Bodhisattva practice) of the Perfect Teaching. Revealing the First Fruit of the Store Teaching, the Ground of Vision of the Shared Teaching, and the Initial Abiding stage of the Distinct Teaching is the Initial Faith (first stage of Bodhisattva practice) of the Perfect Teaching. Revealing the Four Fruits of the Store Teaching, the Accomplished of the Shared Teaching, and the Seventh Abiding stage of the Distinct Teaching is the Seventh Faith of the Perfect Teaching. Revealing the Ten Directions of the Distinct Teaching is the Ten Faiths of the Perfect Teaching. Revealing the Ten Grounds of the Distinct Teaching is the Ten Abidings (initial revelation in the Lotus Sutra) of the Perfect Teaching.
Borrowing: If you want to connect the Shared Teaching into the Distinct Teaching, you must first use the Distinct Teaching to explain the Shared Teaching, such as the Joyful Ground (first stage of Bodhisattva practice) cutting off the Views of Delusion, the Far-Reaching Ground (seventh stage of Bodhisattva practice) cutting off the Thoughts of Delusion, etc. If you want to contain the Distinct Teaching within the Shared Teaching, you must use the Shared Teaching to explain the Distinct Teaching, such as the wisdom and cutting off of delusion of the Srotapanna (stream-enterer, first fruit of Arhatship) are the Bodhisattva's Non-Arising Dharma Endurance, etc. If you want to connect the Distinct Teaching into the Perfect Teaching, you must first use the Perfect Teaching to explain the Distinct Teaching, such as the Bodhisattva of the Initial Abiding stage can manifest the Eight Aspects of Enlightenment, but still has subtle suffering, etc. If you want to contain the Perfect Teaching within the Distinct Teaching, you must first use the Distinct Teaching to explain the Perfect Teaching, such as the Three Sages and Ten Saints (different stages of Bodhisattva practice) reside in the fruits of their karma, etc.
Question: Relying solely on the Perfect Teaching, directly pointing to the human mind, seeing one's nature and becoming a Buddha, wouldn't that be joyful and direct? Why use these entanglements (metaphor for complicated words)?
Answer: Didn't the Sixth Patriarch say? All Dharmas are interconnected, all Dharmas are complete, and yet not a single Dharma can be obtained, which is called the Supreme Vehicle. If one Dharma is not understood, one will be bound by that Dharma. If one Dharma is not complete, one will be constrained by that Dharma. Since one is bound and constrained, therefore, regarding the unobtainable Wonderful Dharma,
誤認為葛藤耳。臨濟云。識取綱宗。本無實法。汝乃欲舍葛藤而別求實法耶。永明大師云。得鳥者網之一目。不可以一目而廢眾目。收功者。棋之一著。不可以一著而廢眾著。法喻昭然。胡弗思也。問曰。藏通同詮真諦。何故藏以四果為究竟。通必佛地為究竟耶。答曰。藏教正為二乘。通教正為菩薩故也。問曰。一般斷見思惑。何故藏通名聖。別圓名賢。答曰。藏通詮真。故見真即得名聖。別圓詮中。故見中方得名聖。見真僅可名賢也。問曰。藏四加行通性地。既稱相似。何故僅齊別圓觀行。答曰。藏通聖位。既成別圓內凡。則藏通內凡。僅成別圓外凡。復何疑哉。
教觀綱宗(畢)
【現代漢語翻譯】 現代漢語譯本： （有人）錯誤地認為是葛藤耳（糾纏不清的言論）。臨濟（禪師）說：『認識到綱宗（根本宗旨），本來就沒有實在的法。你卻想要捨棄葛藤，而另外尋求實在的法嗎？』永明大師說：『捕鳥的人，憑藉網的一個網眼；不可以因為一個網眼，而廢棄所有的網眼。取得功效的人，憑藉棋局中的一著；不可以因為一著，而廢棄所有的著法。』法和比喻如此明顯，為什麼不思考呢？ 問：藏教（聲聞藏教）和通教（三乘通教）都詮釋真諦（真實不虛的道理），為什麼藏教以四果（聲聞乘的四個果位：須陀洹果、斯陀含果、阿那含果、阿羅漢果）為究竟，而通教必定以佛地（佛的境界）為究竟呢？答：藏教主要是為二乘（聲聞乘和緣覺乘）而設，通教主要是為菩薩而設的緣故。 問：同樣是斷除見思惑（見惑和思惑，煩惱的兩種類別），為什麼藏教和通教稱為聖（聖人），別教（別教菩薩）和圓教（圓教菩薩）稱為賢（賢人）？答：藏教和通教詮釋真諦，所以見到真諦就得名為聖。別教和圓教詮釋中道（不落兩邊的中正之道），所以見到中道才能得名為聖。見到真諦僅僅可以稱為賢。 問：藏教的四加行位（暖位、頂位、忍位、世第一位）和通教的性地（菩薩十地中的第一地，歡喜地），既然稱為相似位（相似於聖位的階位），為什麼僅僅等同於別教和圓教的觀行位（內凡位，開始修觀行的階位）？答：藏教和通教的聖位，既然成就了別教和圓教的內凡位，那麼藏教和通教的內凡位，僅僅成就別教和圓教的外凡位（尚未開始修觀行的階位），又有什麼可懷疑的呢？ 《教觀綱宗》（結束）
【English Translation】 English version: Someone mistakenly identifies it as Kudzu vine ears (entangled arguments). Linji (Zen master) said, 'Recognize the fundamental principle; there is originally no real Dharma. Do you want to abandon the Kudzu vine and seek real Dharma elsewhere?' Yongming Master said, 'One who catches a bird relies on one mesh of the net; one cannot abandon all the meshes because of one mesh. One who achieves results relies on one move in a chess game; one cannot abandon all the moves because of one move.' The Dharma and the analogy are so clear, why don't you contemplate them? Question: Both the Tripitaka teaching (Śrāvakayāna Tripiṭaka teaching) and the Common teaching (Three Vehicle Common teaching) explain the Truth of Reality (the true and unwavering principle), why does the Tripitaka teaching take the Four Fruitions (the four stages of enlightenment in the Śrāvakayāna: Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat) as the ultimate, while the Common teaching necessarily takes the Buddhahood (the state of Buddha) as the ultimate? Answer: The Tripitaka teaching is mainly for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), while the Common teaching is mainly for Bodhisattvas. Question: Why is it that generally, when cutting off the delusions of views and thoughts (Darśana and Bhāvanā, two categories of afflictions), the Tripitaka and Common teachings are called Sages (Aryas), while the Distinct (Separate) and Perfect teachings (Distinct and Perfect Bodhisattvas) are called Worthies (Virtuous)? Answer: The Tripitaka and Common teachings explain the Truth of Reality, so seeing the Truth of Reality is named Sage. The Distinct and Perfect teachings explain the Middle Way (the balanced path that avoids extremes), so seeing the Middle Way can be named Sage. Seeing the Truth of Reality can only be named Worthy. Question: The Four Preparatory Practices (Warmth, Peak, Forbearance, and Highest in the World) of the Tripitaka teaching and the Stage of Nature (the first of the ten Bhūmis of a Bodhisattva, Joyful Ground) of the Common teaching are called Similar Stages (stages similar to the stages of sainthood), why are they only equivalent to the Stages of Contemplation and Practice (inner ordinary stage, the stage of beginning to cultivate contemplation) of the Distinct and Perfect teachings? Answer: Since the Holy Stages of the Tripitaka and Common teachings have achieved the Inner Ordinary Stages of the Distinct and Perfect teachings, then the Inner Ordinary Stages of the Tripitaka and Common teachings only achieve the Outer Ordinary Stages (the stage before beginning to cultivate contemplation) of the Distinct and Perfect teachings. What doubt is there? The End of 'Essentials of Teaching and Contemplation'