X57n0974_教觀綱宗釋義
卍新續藏第 57 冊 No. 0974 教觀綱宗釋義
教觀綱宗釋義目次觀非教不正四句依教設觀數亦略同半字滿字生滅門不生不滅門對半明滿涅槃追說四教追泯四教般若帶通別正明圓教秘密不定法尚無一云何有四四阿含毗尼阿毗曇生滅四諦思議生滅十二因緣實有二諦諸行無常四句知一切法從因緣生暖頂忍世第一八忍八智真無漏三十四心苦無逼近相四相癡如虛空等幻有空二諦兩種含中二諦別入通三諦圓入通三諦諸法不自生四句解苦無苦而有真諦扶習潤生行則五行差別一因迥出不即二邊一果不融諸位差別不思議生滅十二因緣顯中二諦圓入別二諦別三諦圓入別三諦圓建立眾生不思議二諦圓證三德涅槃十乘觀法附三慈體相
教觀綱宗釋義目次(終)
No. 974
教觀綱宗釋義
北天目蕅益沙門智旭述
教者聖人被下之言也觀者稟教修行之法也教網萬殊大綱唯八而化儀無體全攬化法為體則藏通別圓四教乃教之綱也依教設觀亦復萬殊而析空體空次第一心四觀收無不盡則析體等四乃觀之綱也教觀雖各有四而前三是權后一是實為實施權開權顯實乃佛法之宗要也臨濟云識取綱宗本無實法夫四教四觀總為對治眾生見思無明重輕諸病而設藥不執方合宜而用所以施此四教須有頓漸秘密
【現代漢語翻譯】 現代漢語譯本 《教觀綱宗釋義》目錄 觀若無教導則不正，此四句皆依教理而設立觀法，其數量也大致相同。半字教與滿字教，生滅門與不生不滅門。對比半字教與滿字教，涅槃經追述四教，追泯四教。般若經兼帶通教和別教，著重闡明圓教。秘密教和不定教，法尚且沒有一，又怎麼會有四？四阿含經、毗尼（戒律）、阿毗曇（論藏）講的是生滅四諦。思議生滅十二因緣，實有二諦。諸行無常四句。知曉一切法皆從因緣而生。暖位、頂位、忍位、世第一位，八忍八智，真無漏，三十四心。苦無逼近相，四相癡如虛空等幻有。空二諦。兩種含中二諦，別入通三諦，圓入通三諦。諸法不自生四句。理解苦諦時，知無苦而有真諦。扶助習氣，滋潤生命，行則五行差別。一因迥然超出，不即是二邊。一果不融攝諸位差別。不思議生滅十二因緣，顯中二諦，圓入別二諦，別三諦，圓入別三諦。圓滿建立眾生不思議二諦，圓滿證得三德涅槃。十乘觀法附帶三慈體相。 《教觀綱宗釋義》目錄（終） No. 974 《教觀綱宗釋義》 北天目蕅益沙門智旭 述 教，是聖人為下根之人所說的言教。觀，是依循教法修行的法門。教法名目繁多，但其大綱只有八個。化儀教沒有實體，完全包含化法教作為其本體，那麼藏教、通教、別教、圓教這四教就是教的大綱。依據教理而設立的觀法也同樣繁多，但析空觀、體空觀、次第觀、一心觀這四觀涵蓋無遺，那麼析空等四觀就是觀的大綱。教和觀雖然各有四種，但前三種是權巧方便，后一種是真實究竟。為實施權，開權顯實，乃是佛法的宗旨要領。臨濟宗說：『認識綱宗，本來就沒有實在的法。』這四教四觀，總的來說是爲了對治眾生見思惑和無明惑的輕重等各種病癥而設立的藥方，用藥不執著于固定的方子，而是要適合病情來使用。所以施設這四教，須要有頓、漸、秘密等不同方式。
【English Translation】 English version Table of Contents of 'Exposition on the Essentials of Teaching and Contemplation' Contemplation is incorrect without teaching; these four sentences are established based on teaching, and their numbers are roughly the same. The Half-Word Teaching and the Full-Word Teaching, the Gate of Production and Extinction and the Gate of Non-Production and Non-Extinction. Comparing the Half-Word Teaching and the Full-Word Teaching, the Nirvana Sutra recounts the Four Teachings, and eliminates the Four Teachings. The Prajna Sutra includes both the Common Teaching and the Distinct Teaching, emphasizing the Perfect Teaching. The Secret Teaching and the Indeterminate Teaching, if there is not even one dharma, how can there be four? The Four Agamas, Vinaya (precepts), and Abhidhamma (commentaries) speak of the Four Noble Truths of Production and Extinction. The Twelve Links of Conditioned Arising of Conceptual Production and Extinction, the Two Truths of Reality. The Four Sentences of Impermanence of All Phenomena. Knowing that all dharmas arise from conditions. The positions of Warmth, Peak, Patience, and the First in the World, the Eight Acceptances and Eight Wisdoms, True Non-Outflow, Thirty-Four Minds. Suffering has no pressing appearance, the Four Characteristics of delusion are like empty space and illusory existence. The Two Truths of Emptiness. The Two Truths contained in two ways, Distinct entry into the Common Three Truths, Perfect entry into the Common Three Truths. The Four Sentences of Dharmas not arising from themselves. Understanding the Truth of Suffering, knowing there is no suffering but there is True Truth. Supporting habitual tendencies, nourishing life, practice then has the difference of the Five Aggregates. One cause stands out distinctly, not being identical to the two extremes. One result does not merge the differences of all positions. The Inconceivable Twelve Links of Conditioned Arising of Production and Extinction, revealing the Two Truths in the Middle, Perfect entry into the Distinct Two Truths, Distinct Three Truths, Perfect entry into the Distinct Three Truths. Perfectly establishing the inconceivable Two Truths of sentient beings, perfectly realizing the Nirvana of the Three Virtues. The Ten Contemplations are accompanied by the Three Kinds of Loving-kindness. Table of Contents of 'Exposition on the Essentials of Teaching and Contemplation' (End) No. 974 'Exposition on the Essentials of Teaching and Contemplation' By Shramana Zhixu of North Tianmu Mountain, Ouyi Teaching is the words spoken by the sages for those of lower capacity. Contemplation is the method of practice that follows the teachings. The names of the teachings are numerous, but their main outlines are only eight. The Teaching of Transformation has no substance, completely encompassing the Teaching of Transformation as its body, then the Four Teachings of the Treasury Teaching (Tripitaka Teaching), the Common Teaching, the Distinct Teaching, and the Perfect Teaching are the outlines of the teaching. The contemplations established according to the teachings are also numerous, but the contemplations of Analyzing Emptiness, Embodied Emptiness, Gradual Order, and One Mind encompass everything without omission, then these Four Contemplations of Analyzing Emptiness, etc., are the outlines of contemplation. Although teaching and contemplation each have four types, the first three are expedient means, and the last one is the ultimate reality. To implement the expedient and reveal the real is the essential principle of the Buddha Dharma. The Linji School says: 'Recognizing the essentials, there is originally no real dharma.' These Four Teachings and Four Contemplations, in general, are prescriptions established to counteract the various illnesses of sentient beings' afflictions of views and thoughts and ignorance, with varying degrees of severity. The use of medicine does not adhere to fixed prescriptions, but should be used according to the condition of the illness. Therefore, the application of these Four Teachings must have different methods such as sudden, gradual, and secret.
不定四種之殊豈容執著又為實施權則不可執實而廢權開權顯實則不可執權定異實故云無實法也。
觀非教不正四句
問教觀止約自行化他本無二理何得云有教無觀有觀無教耶答得意之人舉一教字教為法界便具觀法不必更別言觀舉一觀字觀為法界便具教法不必更別言教只因眾生但認語言為教不能與觀相應但認工夫為觀不能與教相應故設做工夫不以教印則盲修瞎煉未免行邪險徑名之為殆猶所云思而不學也設學文字不解觀心則說食數寶究竟茫無受用名之為罔猶所云學而不思也。
依教設觀數亦略同
化法四教則有四觀化儀四教但有三觀無秘密觀故云略同又頓漸不定三教統該化法四教而頓漸不定三觀唯約圓觀故云略同明其不盡同也。
半字滿字
喻出大涅槃經例如此方小學大學也三藏正化二乘傍化菩薩哆哆和和漸誘初學故如半字通教正化菩薩傍化二乘名為大乘初門別教獨菩薩法圓教純明佛法故如滿字此略判也細而論之藏通詮真名為半字別圓詮中名為滿字又藏教不能通至別圓故但是半字通教能通別圓是半而含滿別教須用藏通方便是滿而帶半唯圓教始終皆以佛知佛見而為修行是滿字法門也。
生滅門不生不滅門
三藏詮生滅四諦由之證道故名為生滅門通教詮無生四諦由之證道故
【現代漢語翻譯】 現代漢語譯本：
『不定』四種教法的差別，豈能執著不放？爲了實施權巧方便，就不能執著于真實而廢棄權巧。開啟權巧，彰顯真實，就不能執著于權巧。確定了差異，實則無有實在的法，所以說沒有實在的法。
觀非教不正四句
問：教觀止約（教觀止約：天臺宗的修行方法，強調教義和觀行的結合）自行化他，本來沒有兩種道理，為何說有教無觀，有觀無教呢？
答：領悟其中妙意的人，舉一個『教』字，教即是法界，便具備了觀法，不必再另外說觀。舉一個『觀』字，觀即是法界，便具備了教法，不必再另外說教。只因爲眾生只認為語言文字是教，不能與觀行相應；只認為做工夫是觀，不能與教義相應。所以，如果做工夫不以教義印證，就是盲修瞎煉，難免走上邪路險徑，這叫做『殆』，就像所說的『思而不學則殆』。如果學習文字而不理解觀心，就像說食數寶，最終茫然無所得用，這叫做『罔』，就像所說的『學而不思則罔』。
依教設觀，數量也大致相同。
化法四教（化法四教：藏、通、別、圓四教）則有四種觀行，化儀四教（化儀四教：頓、漸、秘密、不定四教）只有三種觀行，沒有秘密觀，所以說大致相同。又頓、漸、不定三教統攝化法四教，而頓、漸、不定三種觀行只針對圓觀，所以說大致相同，表明它們並非完全相同。
半字滿字
比喻出自《大涅槃經》（Mahāparinirvāṇa Sūtra），例如此地的『小學』、『大學』。藏教（Tripiṭaka）是正化二乘（Śrāvaka and Pratyekabuddha），傍化菩薩，哆哆和和地逐漸引導初學者，所以像『半字』。通教（Common Teaching）是正化菩薩，傍化二乘，名為大乘的初門。別教（Distinct Teaching）是獨為菩薩的法門，圓教（Perfect Teaching）純粹闡明佛法，所以像『滿字』。這是大概的判別。細緻地來說，藏教、通教詮釋真諦，名為『半字』，別教、圓教詮釋中道，名為『滿字』。又藏教不能通達別教、圓教，所以只是半字；通教能通達別教、圓教，是半字而包含滿字；別教需要用藏教、通教的方便，是滿字而帶有半字；只有圓教始終都以佛的知見而修行，是滿字法門。
生滅門，不生不滅門
三藏教詮釋生滅四諦（Four Noble Truths），由此證得道果，所以名為生滅門。通教詮釋無生四諦，由此證得道果，所以
【English Translation】 English version:
How can one be attached to the differences among the four kinds of 『Indeterminate』 teachings? In order to implement expedient means, one should not be attached to the real and abandon the expedient. Once the expedient is opened and the real is revealed, one should not be attached to the expedient. Once the differences are determined, there is actually no real dharma, hence it is said that there is no real dharma.
The Four Sentences on Observation Not Being Correct Without Teaching
Question: The 『Teaching and Observation Combined』 (Zhǐguān, a practice in Tiantai Buddhism emphasizing the integration of doctrine and meditation) for self-cultivation and benefiting others originally has no two separate principles. Why is it said that there is teaching without observation, or observation without teaching?
Answer: For those who understand the essence, mentioning one word 『teaching』 means that the teaching is the Dharmadhātu (法界, the realm of reality), which inherently possesses the method of observation, so there is no need to separately mention observation. Mentioning one word 『observation』 means that the observation is the Dharmadhātu, which inherently possesses the teaching, so there is no need to separately mention teaching. It is only because sentient beings only recognize language as teaching and cannot correspond with observation; they only recognize practice as observation and cannot correspond with teaching. Therefore, if one practices without the seal of teaching, it is blind practice, inevitably leading to wrong and dangerous paths, which is called 『perilous,』 just like what is said, 『To learn without thinking is perilous.』 If one studies the words but does not understand observing the mind, it is like counting treasures without eating, ultimately being ignorant and without benefit, which is called 『confused,』 just like what is said, 『To think without learning is confusion.』
Establishing Observation Based on Teaching, the Numbers Are Roughly the Same
The Four Teachings of Transformation (Huàfǎ Sìjiào, the Four Teachings of Doctrine: Tripiṭaka, Common, Distinct, and Perfect) have four kinds of observation. The Four Teachings of Transformation Methods (Huàyí Sìjiào, the Four Teachings of Methods: Sudden, Gradual, Secret, and Indeterminate) only have three kinds of observation, without the Secret observation, so it is said that they are roughly the same. Furthermore, the Sudden, Gradual, and Indeterminate teachings encompass the Four Teachings of Transformation, while the Sudden, Gradual, and Indeterminate observations only pertain to the Perfect observation, so it is said that they are roughly the same, indicating that they are not completely the same.
Half-Word and Full-Word
The analogy comes from the Mahāparinirvāṇa Sūtra (大涅槃經), like 『elementary school』 and 『university』 in this land. The Tripiṭaka (藏教) primarily transforms the Two Vehicles (Śrāvaka and Pratyekabuddha), and secondarily transforms Bodhisattvas, gradually guiding beginners with 『dodo and hehe』 (a way of gently guiding beginners), so it is like a 『half-word.』 The Common Teaching (通教) primarily transforms Bodhisattvas and secondarily transforms the Two Vehicles, called the initial gate of the Mahāyāna. The Distinct Teaching (別教) is a dharma exclusively for Bodhisattvas, and the Perfect Teaching (圓教) purely elucidates the Buddha-dharma, so it is like a 『full-word.』 This is a rough distinction. In detail, the Tripiṭaka and Common Teaching explain the truth, called 『half-word,』 while the Distinct and Perfect Teachings explain the Middle Way, called 『full-word.』 Furthermore, the Tripiṭaka cannot reach the Distinct and Perfect Teachings, so it is only a half-word; the Common Teaching can reach the Distinct and Perfect Teachings, so it is a half-word containing the full-word; the Distinct Teaching needs to use the expedient means of the Tripiṭaka and Common Teaching, so it is a full-word carrying a half-word; only the Perfect Teaching always uses the Buddha's knowledge and vision for practice, it is a full-word dharma gate.
The Gate of Production and Extinction, the Gate of Non-Production and Non-Extinction
The Tripiṭaka explains the Four Noble Truths (四諦) of production and extinction, by which one attains the path, so it is called the Gate of Production and Extinction. The Common Teaching explains the Four Noble Truths of non-production, by which one attains the path, so
名為不生不滅門亦一往略判也細而論之三藏或界內生滅門通教是界內不生滅門別教是界外生滅門圓教是界外不生滅門又通教約界內論雖不生滅約界外觀仍屬生滅以其但能體分段空不能體變易空故別教約界外論雖云生滅約界內觀亦不生滅以其雖不體變易空亦能體分段空故○言界內界外者三界之內見思為因所感分段生死為果藏通二教正治此病名界內教三界之外方便實報二土無明為因所感變易生死為果別圓二教正治此病名界外教。
對半明滿
諸方等經彈偏斥小嘆大褒圓故云對半明滿然細論之或以通別圓對破三藏如維摩經五百弟子品是也或以別圓對破藏通如佛與彌勒論說俗諦諸大弟子謂說真諦真俗俱不解是也或唯以圓對破藏通別教如大佛頂首楞嚴經訶斥不知常住真心性凈明體用諸妄想不知二種根本錯亂修習別成三乘魔外者是也。
涅槃追說四教追泯四教
重為未入實者廣談常住是追說圓教也又為末世鈍根重扶三權是追說藏通別教也雖復四教並談而與方等四教不同方等中之四教藏通初后並不知常別教初不知後方知(初心雖知中道是但中理不具諸法不同涅槃佛性)唯圓教初后俱知今涅槃中之四教同知常住故不同也既前三教亦皆知常不同方等中隔異之三是追泯藏通別也既扶三權以助一實不同方等中對三之
【現代漢語翻譯】 現代漢語譯本： 名為不生不滅門，也只是大致地判斷一下。如果仔細地論述，三藏教是界內生滅門，通教是界內不生滅門，別教是界外生滅門，圓教是界外不生滅門。又通教就界內來說，雖然是不生滅，但從界外來看，仍然屬於生滅，因為它只能體悟分段空，不能體悟變易空。所以別教就界外來說，雖然說是生滅，但從界內來看，也是不生滅，因為它雖然不能體悟變易空，也能體悟分段空。所謂界內界外，是指三界之內，見思惑為因所感的分段生死為果。藏教和通教正是爲了治療這種病，所以叫做界內教。三界之外，方便土和實報土，無明為因所感的變易生死為果。別教和圓教正是爲了治療這種病，所以叫做界外教。 對於半明半滿的教義： 諸方等經彈斥偏頗，貶低小乘，讚歎大乘，褒揚圓滿，所以說是對半明滿。然而仔細論述，或者用通教、別教、圓教來對破三藏教，如《維摩經》五百弟子品就是這樣。或者用別教、圓教來對破藏教、通教，如佛與彌勒菩薩討論俗諦，諸大弟子認為佛在說真諦，真諦俗諦都不理解，就是這樣。或者只用圓教來對破藏教、通教、別教，如《大佛頂首楞嚴經》呵斥那些不知常住真心性凈明體，用諸妄想，不知二種根本錯亂修習，別成三乘魔外的人，就是這樣。 《涅槃經》追說四教，追泯四教： 重新為尚未入實相的人廣泛談論常住，這是追說圓教。又為末世鈍根眾生重新扶持三權方便，這是追說藏教、通教、別教。雖然四教並談，但與方等經中的四教不同。方等經中的四教，藏教、通教從始至終都不知道常，別教開始不知道，後來才知道（初心雖然知道中道，但是中道之理不完備，諸法不同於涅槃佛性），只有圓教從始至終都知道。現在《涅槃經》中的四教都知常住，所以不同於方等經。既然前三教也都知道常住，不同於方等經中隔絕的三教，這是追泯藏教、通教、別教。既然扶持三權方便來輔助一實相，不同於方等經中對立的三教。
【English Translation】 English version: The term 'non-arising and non-ceasing gate' is just a rough judgment. To discuss it in detail, the Tripitaka teaching (藏教, Zang Jiao) is the gate of arising and ceasing within the realms, the Shared Teaching (通教, Tong Jiao) is the gate of non-arising and non-ceasing within the realms, the Distinct Teaching (別教, Bie Jiao) is the gate of arising and ceasing beyond the realms, and the Perfect Teaching (圓教, Yuan Jiao) is the gate of non-arising and non-ceasing beyond the realms. Furthermore, the Shared Teaching, when discussed within the realms, although it is non-arising and non-ceasing, still belongs to arising and ceasing from the perspective beyond the realms, because it can only realize the emptiness of sectional transmigration (分段空, Fenduan Kong) but cannot realize the emptiness of variable transmigration (變易空, Bianyi Kong). Therefore, the Distinct Teaching, when discussed beyond the realms, although it is said to be arising and ceasing, is also non-arising and non-ceasing from the perspective within the realms, because although it cannot realize the emptiness of variable transmigration, it can realize the emptiness of sectional transmigration. The terms 'within the realms' and 'beyond the realms' refer to within the Three Realms (三界, Sanjie), where sectional birth and death (分段生死, Fenduan Shengsi) is the result of afflictions of views and thoughts (見思惑, Jiansi Huo) as the cause. The Tripitaka and Shared Teachings are precisely for curing this illness, so they are called teachings within the realms. Beyond the Three Realms, in the Land of Expediency (方便土, Fangbian Tu) and the Land of Actual Reward (實報土, Shibao Tu), variable birth and death (變易生死, Bianyi Shengsi) is the result of ignorance (無明, Wuming) as the cause. The Distinct and Perfect Teachings are precisely for curing this illness, so they are called teachings beyond the realms. Regarding the 'Half-Bright and Full' doctrine: The various Vaipulya Sutras (方等經, Fangdeng Jing) criticize the biased, belittle the Small Vehicle, praise the Great Vehicle, and extol the Perfect, so they are said to be 'Half-Bright and Full'. However, to discuss it in detail, sometimes the Shared, Distinct, and Perfect Teachings are used to counter and break the Tripitaka Teaching, as in the 'Five Hundred Disciples' chapter of the Vimalakirti Sutra (維摩經, Weimo Jing). Or the Distinct and Perfect Teachings are used to counter and break the Tripitaka and Shared Teachings, as when the Buddha discusses conventional truth (俗諦, Sudhi) with Maitreya Bodhisattva (彌勒, Mile), and the great disciples think the Buddha is speaking of ultimate truth (真諦, Zhendi), not understanding either conventional or ultimate truth. Or only the Perfect Teaching is used to counter and break the Tripitaka, Shared, and Distinct Teachings, as in the Surangama Sutra (大佛頂首楞嚴經, Dafoding Shoulengyan Jing), which scolds those who do not know the constant, true mind, the pure, bright essence, and use all kinds of deluded thoughts, not knowing the two fundamental confused practices, separately becoming the three vehicles of demons and outsiders. The Nirvana Sutra (涅槃經, Niepan Jing) 'subsequently speaks of the Four Teachings' and 'subsequently obliterates the Four Teachings': Again, for those who have not yet entered reality, it extensively discusses permanence, which is subsequently speaking of the Perfect Teaching. Also, for the dull-rooted beings of the degenerate age, it again supports the three expedient means (三權, Sanquan), which is subsequently speaking of the Tripitaka, Shared, and Distinct Teachings. Although the Four Teachings are discussed together, they are different from the Four Teachings in the Vaipulya Sutras. In the Four Teachings of the Vaipulya Sutras, the Tripitaka and Shared Teachings do not know permanence from beginning to end, and the Distinct Teaching does not know it at the beginning but knows it later (although the initial mind knows the Middle Way, the principle of the Middle Way is not complete, and the dharmas are different from Nirvana-nature). Only the Perfect Teaching knows it from beginning to end. Now, the Four Teachings in the Nirvana Sutra all know permanence, so they are different from the Vaipulya Sutras. Since the first three teachings also know permanence, unlike the three isolated teachings in the Vaipulya Sutras, this is subsequently obliterating the Tripitaka, Shared, and Distinct Teachings. Since it supports the three expedient means to assist the one reality, it is different from the three opposing teachings in the Vaipulya Sutras.
一是追泯圓教也。
般若帶通別正明圓教
會通一切世出世法皆摩訶衍互具互融是圓教也或說法性離一切相非生死非涅槃非有為非無為等則是帶別教義或說一切法如幻如夢或說諸法實相三乘同證則是帶通教義蓋般若明空有共不共共即諸法本空三乘同證出三界四果幻縛是通教義不共即第一義空菩薩獨入斷三土二死因果是別圓義若云依第一義空得成諸法猶是別義若云即第一義空頓具諸法諸法無非第一義空乃是圓義也細玩大部般若顯發圓義為多為鈍根人略帶通別方便耳後人判般若為空宗者但得共意尚未知別教義何況知有圓教義耶。
秘密不定
具足應云秘密不定顯露不定蓋一音說法隨類異聞異解就相知邊則名顯露不定就不相知邊則名秘密不定也秘密故無可傳可傳便屬顯露不定又或一座說法兩人所聞所解不同若互相知則皆名顯露不定若互不知則皆名秘密不定若此知彼彼不知此或彼知此此不知彼則約不知邊便名秘密若約知邊便名不定也。
法尚無一云何有四
諸法寂滅相不可以言宣又諸法從本來常自寂滅相寂滅則何一何四此所謂識取綱宗本無實法也因病設藥大綱唯四開權顯實究竟歸一一為實三為權權實相對皆是不得已而有言若論本體不但不可名四亦復不可名一故云非權非實也然所謂非權非
{ "translations": [ "一是追泯圓教也。", "這是爲了追溯並泯除圓教（Yuanjiao，the Perfect Teaching）的痕跡。", "", "般若帶通別正明圓教", "《般若經》（Prajna Sutra）貫通別教（Biejiao，Distinct Teaching）和通教（Tongjiao，Common Teaching），從而正面闡明圓教。", "", "會通一切世出世法皆摩訶衍互具互融是圓教也或說法性離一切相非生死非涅槃非有為非無為等則是帶別教義或說一切法如幻如夢或說諸法實相三乘同證則是帶通教義蓋般若明空有共不共共即諸法本空三乘同證出三界四果幻縛是通教義不共即第一義空菩薩獨入斷三土二死因果是別圓義若云依第一義空得成諸法猶是別義若云即第一義空頓具諸法諸法無非第一義空乃是圓義也細玩大部般若顯發圓義為多為鈍根人略帶通別方便耳後人判般若為空宗者但得共意尚未知別教義何況知有圓教義耶。", "圓教是指融會貫通一切世間法和出世間法，都是大乘（Mahayana），相互包含，相互融合。或者說，法性（Dharmata）脫離一切表象，既非生死，也非涅槃（Nirvana），既非有為，也非無為等等，這些都帶有別教的意味。或者說，一切法都如幻如夢，或者說諸法實相（Dharmalaksana）是聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）和菩薩乘（Bodhisattvayana）三乘共同證悟的，這些都帶有通教的意味。因為《般若經》闡明空和有，既有共同之處，也有不共同之處。共同之處在於諸法本性為空，三乘共同證悟，脫離三界（Trailokya）、四果（Four Fruitions）、幻象束縛，這是通教的含義。不共同之處在於第一義空（Paramartha-sunyata），菩薩（Bodhisattva）獨自進入，斷除三土（Three Lands）、二死（Two Deaths）的因果，這是別教和圓教的含義。如果說依靠第一義空才能成就諸法，這仍然是別教的含義。如果說第一義空當下就具備諸法，諸法無一不是第一義空，這才是圓教的含義。仔細研讀《大般若經》，會發現它闡發圓教的含義居多，對於根器遲鈍的人，略微帶有通教和別教的方便法門。後人將《般若經》判為空宗，只是理解了共同的含義，尚且不瞭解別教的含義，更何況知道有圓教的含義呢？", "", "秘密不定", "秘密不定", "", "具足應云秘密不定顯露不定蓋一音說法隨類異聞異解就相知邊則名顯露不定就不相知邊則名秘密不定也秘密故無可傳可傳便屬顯露不定又或一座說法兩人所聞所解不同若互相知則皆名顯露不定若互不知則皆名秘密不定若此知彼彼不知此或彼知此此不知彼則約不知邊便名秘密若約知邊便名不定也。", "完整地說，應該稱為秘密不定和顯露不定。因為佛以一種聲音說法，眾生根據各自的類別而有不同的聽聞和理解。從相互瞭解的角度來說，就稱為顯露不定；從互不瞭解的角度來說，就稱為秘密不定。因為是秘密，所以無法傳授；可以傳授的就屬於顯露不定。又或者，在同一個法座上說法，兩個人聽到的和理解的不同，如果互相瞭解，就都稱為顯露不定；如果互不瞭解，就都稱為秘密不定。如果一方知道另一方，而另一方不知道這一方，或者另一方知道這一方，而這一方不知道另一方，那麼從不知道的角度來說，就稱為秘密；如果從知道的角度來說，就稱為不定。", "", "法尚無一云何有四", "法尚且沒有一個，怎麼會有四個呢？", "", "諸法寂滅相不可以言宣又諸法從本來常自寂滅相寂滅則何一何四此所謂識取綱宗本無實法也因病設藥大綱唯四開權顯實究竟歸一一為實三為權權實相對皆是不得已而有言若論本體不但不可名四亦復不可名一故云非權非實也然所謂非權非", "諸法的寂滅之相，不可以用言語來宣說。而且諸法從本來就常處於寂滅之相。寂滅，那麼哪裡有一，哪裡有四呢？這正是所謂認識並把握綱領，本來就沒有實在的法。因為有疾病才設定藥物，大綱只有四教（四種教義），開顯權巧方便，最終歸於一乘（Ekayana），一為真實，三為權巧。權巧和真實相對，都是不得已而為之的言說。如果從本體上來說，不但不能稱為四，也不能稱為一，所以說非權非實。然而，所謂非權非", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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實者非謂出權實外別有一法名為非權非實但以權即實家之權故即非權實即權家之實故即非實猶云波即水家之波故即非波水即波家之水故即非水究竟同一濕性耳濕性豈在波水外哉。
四阿含毗尼阿毗曇
阿含亦云阿笈多亦云阿笈摩此翻教又翻法歸又翻傳所說義又翻無比法通則大小二教皆名阿含別則增一阿含約數明法長阿含明世界生起等事中阿含明諸深義雜阿含明諸禪法乃摩訶迦葉請阿難陀結集故云四阿含也毗尼亦云毗柰耶亦云鼻柰耶此翻善治亦翻調伏亦翻滅亦翻律通則佛所說教皆名正法毗尼別俱因事所制五篇戒相摩訶迦葉請優波離結整合毗尼藏初唯一部后因諍故分為大眾上座兩部乃至分為十八部等久后流傳力留五部也阿毗曇亦云阿毗達磨此翻無比法又翻對法通則佛所說法亦皆名阿毗曇別則摩訶迦葉自結佛所說論及阿羅漢所造諸論名為阿毗曇也問半滿皆有三藏何故獨名半字法門以為三藏教耶答凡有二義一者半字三藏部帙各別滿字經律二藏混同二者據法華云貪著小乘三藏學者又智度論處處以摩訶衍斥三藏法故呼半字法為三藏教也問何故不名為小乘教耶答此教具有三乘權法是故不可偏名小乘。
生滅四諦
三界二十五有果報色心並是三相有為之法故名生滅苦諦貪分煩惱二萬一千瞋分癡分等分亦各二萬
【現代漢語翻譯】 現代漢語譯本： 『實』並不是指在權實之外，另有一種名為『非權非實』的法。而是因為『權』屬於『實』的範疇，所以說它『非權』；『實』屬於『權』的範疇，所以說它『非實』。這就像說，波浪屬於水的範疇，所以說它『非波』；水屬於波浪的範疇，所以說它『非水』。最終它們都是同一濕性，濕性難道存在於波浪和水之外嗎？
四阿含（Sì Āhán，四部阿含經）毗尼（Píní，律藏）阿毗曇（Āpídámó，論藏）
阿含，也稱為阿笈多（Āqídūo），又稱為阿笈摩（Āqímó），翻譯為『教』，又翻譯為『法歸』，又翻譯為『傳所說義』，又翻譯為『無比法』。通俗來說，大小乘二教都可以稱為阿含；具體來說，《增一阿含》用數字來闡明法，《長阿含》闡明世界生起等事，《中阿含》闡明諸深義，《雜阿含》闡明諸禪法。這是因為摩訶迦葉（Móhējiāyè）請阿難陀（Ānántuó）結集而成，所以稱為四阿含。毗尼，也稱為毗柰耶（Pínàiyé），又稱為鼻柰耶（Bínàiyé），翻譯為『善治』，又翻譯為『調伏』，又翻譯為『滅』，又翻譯為『律』。通俗來說，佛所說的教都可以稱為正法毗尼；具體來說，是根據因緣事件所制定的五篇戒相。摩訶迦葉請優波離（Yōupōlí）結整合毗尼藏，最初只有一部，後來因為爭論而分為大眾部和上座部兩部，乃至分為十八部等，經過長久流傳，只留下五部。阿毗曇，也稱為阿毗達磨（Āpídámó），翻譯為『無比法』，又翻譯為『對法』。通俗來說，佛所說的法都可以稱為阿毗曇；具體來說，是摩訶迦葉自己結集佛所說的論，以及阿羅漢（Āluóhàn）所造的諸論，名為阿毗曇。問：半字教和滿字教都有三藏，為什麼唯獨稱半字法門為三藏教呢？答：凡有二種含義。一是半字三藏的部帙各自不同，滿字經藏和律藏則混同；二是根據《法華經》所說，貪著小乘三藏的學者，以及《智度論》處處用摩訶衍（Móhēyǎn）來貶斥三藏法，所以稱半字法為三藏教。問：為什麼不稱為小乘教呢？答：此教具有三乘權法，因此不可偏稱為小乘。
生滅四諦（Shēngmiè Sìdì）
三界（Sānjiè，欲界、色界、無色界）二十五有（Èrshíwǔ Yǒu）的果報色心，都是具有三相的有為之法，所以稱為生滅苦諦。貪分煩惱二萬一千，瞋分、癡分、等分也各有二萬一千。
【English Translation】 English version: 『Reality』 does not mean that there is another dharma outside of provisional and real, called 『neither provisional nor real』. It is because the 『provisional』 belongs to the category of 『real』, so it is said to be 『not provisional』; the 『real』 belongs to the category of 『provisional』, so it is said to be 『not real』. It's like saying that a wave belongs to the category of water, so it is said to be 『not a wave』; water belongs to the category of waves, so it is said to be 『not water』. Ultimately, they are the same in their wet nature. Is wet nature outside of waves and water?
The Four Agamas (Sì Āhán), Vinaya (Píní), and Abhidharma (Āpídámó)
Agama, also called Agupta (Āqídūo), also called Agama (Āqímó), is translated as 『teaching』, also translated as 『returning to the Dharma』, also translated as 『the meaning of what is transmitted』, and also translated as 『unparalleled Dharma』. Generally speaking, both the Mahayana and Hinayana teachings can be called Agama; specifically, the Ekottara Agama explains the Dharma with numbers, the Dīrgha Agama explains the arising of the world and other matters, the Madhyama Agama explains the profound meanings, and the Samyukta Agama explains the various dhyana practices. This is because Mahakasyapa (Móhējiāyè) requested Ananda (Ānántuó) to compile it, so it is called the Four Agamas. Vinaya, also called Vinaya (Pínàiyé), also called Vinaya (Bínàiyé), is translated as 『good governance』, also translated as 『taming』, also translated as 『extinction』, and also translated as 『discipline』. Generally speaking, the teachings spoken by the Buddha can be called the Vinaya of the True Dharma; specifically, it refers to the five sections of precepts established according to causal events. Mahakasyapa requested Upali (Yōupōlí) to compile the Vinaya Pitaka, which initially had only one part, but later, due to disputes, it was divided into the Mahasanghika and Sthavira schools, and even into eighteen schools, etc. After a long period of transmission, only five schools remained. Abhidharma, also called Abhidharma (Āpídámó), is translated as 『unparalleled Dharma』, and also translated as 『counter-Dharma』. Generally speaking, the Dharma spoken by the Buddha can be called Abhidharma; specifically, it refers to the treatises spoken by the Buddha that were compiled by Mahakasyapa himself, as well as the various treatises created by Arhats (Āluóhàn), which are called Abhidharma. Question: Both the Hinayana and Mahayana teachings have the Tripitaka, so why is only the Hinayana Dharma called the Tripitaka teaching? Answer: There are two meanings. First, the sections of the Hinayana Tripitaka are different from each other, while the Sutra Pitaka and Vinaya Pitaka of the Mahayana are mixed together; second, according to the Lotus Sutra, scholars who are attached to the Hinayana Tripitaka, and the Mahaprajnaparamita Sastra everywhere uses Mahayana (Móhēyǎn) to criticize the Tripitaka Dharma, so the Hinayana Dharma is called the Tripitaka teaching. Question: Why is it not called the Hinayana teaching? Answer: This teaching has the provisional Dharma of the Three Vehicles, so it cannot be called the Hinayana exclusively.
The Four Noble Truths of arising and ceasing (Shēngmiè Sìdì)
The karmic results of form and mind in the Three Realms (Sānjiè) and the Twenty-five Existences (Èrshíwǔ Yǒu) are all conditioned dharmas with three characteristics, so they are called the Four Noble Truths of arising and ceasing. There are 21,000 kinds of afflictions related to greed, and there are also 21,000 kinds each of afflictions related to anger, ignorance, and equanimity.
一千總此四分共有八萬四千煩惱此煩惱心皆悉流動擾濁內心由此方起善惡不動三有漏業能感三界生死苦果故名生滅集諦以戒定慧對治易奪貪瞋癡等名為出世之道譬如明生暗滅故名生滅道諦滅彼三界因果之有方得還於真諦之無故名生滅滅諦也問有為四相所謂生住異滅今胡但云生異滅復有處但云生住滅耶答略則但言生滅足顯有為廣則須言生住異滅以表無實生表此法先非有滅表此法后定無異表此法非凝然住表此法暫有用今處中說故云三相自無而有假說為生自有而無假說為滅中間暫有假說為住住不久停複名為異故言住即攝異言異即攝住也若二若三若四總顯有為虛妄不實平等平等。
思議生滅十二因緣
發業無明大約有二一者異熟果愚不知善惡因果確然無謬故發三塗惡業二者真實義愚不知三界無常無我貪著人天色無色界果報故發有漏善業及禪定業由此二種無明既發有漏善惡不動三種行已便於現前一念心中引得將來三界受生識種即此識種便具名色六入觸受等種故云無明緣行乃至觸緣受也復由迷事無明於昔因所感現境界受不了知故而起貪愛所謂于諸樂受則愛其合於諸苦受則愛其離等復由此愛而起于取所謂于諸樂受種種追求令其常合於諸苦受種種方便令其速離等以此愛取二種潤生之惑數數溉灌心中識等五支種子令其漸漸增
【現代漢語翻譯】 現代漢語譯本： 一千部經的總綱，歸納起來有八萬四千種煩惱。這些煩惱之心都不斷流動，擾亂混濁內心，因此才產生善惡不動的三有漏業，能感召三界生死的苦果，所以稱為生滅集諦（Samudaya-satya，苦之集起）。用戒、定、慧來對治，容易去除貪、嗔、癡等，這稱為出世之道，譬如光明生起黑暗就消滅，所以稱為生滅道諦（Marga-satya，通往滅苦之道）。滅除三界因果之有，才能迴歸真諦之無，所以稱為生滅滅諦（Nirodha-satya，苦之滅盡）。 問：有為法的四相，即生、住、異、滅，現在為什麼只說生、異、滅？又有些地方只說生、住、滅呢？ 答：簡略地說，只說生、滅就足以顯示有為法的特徵；詳細地說，就需要說生、住、異、滅，來表明其沒有實體。生，表示此法先前沒有；滅，表示此法後來必定沒有；異，表示此法並非凝固不變；住，表示此法暫時有用。現在取中間的說法，所以說三相。本來沒有而假說為生，本來有而假說為滅，中間暫時有而假說為住，住留不久又變為異，所以說住就包含異，說異就包含住。無論是二相、三相還是四相，總的來說都顯示有為法虛妄不實，平等平等。
思議生滅十二因緣（Pratītyasamutpāda，緣起） 引發業力的無明（Avidyā，無明）大約有兩種：一是異熟果愚，不知道善惡因果確實沒有差錯，因此引發三塗（地獄、餓鬼、畜生）的惡業；二是真實義愚，不知道三界無常、無我，貪著人天色無色界的果報，因此引發有漏的善業以及禪定業。由於這兩種無明，已經引發有漏的善惡不動三種行（Saṃskāra，行），就在現前一念心中引得將來三界受生的識種（Vijñāna，識）。這個識種就具備名色（Nāmarūpa，名色）、六入（Ṣaḍāyatana，六入）、觸（Sparśa，觸）、受（Vedanā，受）等種子，所以說無明緣行，乃至觸緣受。又由於迷惑事相的無明，對於過去因所感召的現在境界的感受不了知，因此生起貪愛（Tṛṣṇā，愛），即對於各種樂受則愛著其結合，對於各種苦受則愛著其分離等。又由此愛而生起于取（Upādāna，取），即對於各種樂受種種追求使其常相結合，對於各種苦受種種方便使其迅速分離等。用這愛、取兩種潤生的迷惑，數數灌溉心中的識等五支種子，使其漸漸增長。
【English Translation】 English version: The general outline of a thousand sutras can be summarized into eighty-four thousand afflictions. These afflicted minds are constantly flowing, disturbing and turbidizing the inner mind, thus giving rise to the three conditioned karmas of good and evil that do not move, which can bring about the suffering results of birth and death in the Three Realms. Therefore, it is called the Samudaya-satya (the truth of the accumulation of suffering). Using precepts, concentration, and wisdom to counteract and easily remove greed, anger, and delusion is called the path of transcending the world, just as light arises and darkness disappears, so it is called the Marga-satya (the truth of the path to the cessation of suffering). Eliminating the existence of the causes and effects of the Three Realms can return to the non-existence of true reality, so it is called the Nirodha-satya (the truth of the cessation of suffering). Question: The four characteristics of conditioned phenomena are birth, duration, change, and cessation. Why do we only talk about birth, change, and cessation now? And in some places, we only talk about birth, duration, and cessation? Answer: Briefly speaking, just mentioning birth and cessation is enough to show the characteristics of conditioned phenomena. In detail, it is necessary to talk about birth, duration, change, and cessation to show that they have no substance. Birth indicates that this dharma did not exist before; cessation indicates that this dharma will definitely not exist later; change indicates that this dharma is not solidified and unchanging; duration indicates that this dharma is temporarily useful. Now, taking the middle way of speaking, we say three characteristics. Originally non-existent but falsely said to be born, originally existent but falsely said to be ceased, temporarily existent in the middle but falsely said to be duration, and staying not long before changing again, so saying duration includes change, and saying change includes duration. Whether it is two characteristics, three characteristics, or four characteristics, in general, they all show that conditioned phenomena are false and unreal, equal and equal.
Contemplating the Twelve Nidānas (Pratītyasamutpāda, Dependent Origination) of Birth and Cessation The ignorance (Avidyā, ignorance) that initiates karma is roughly of two types: first, ignorance of the ripening fruit, not knowing that the causes and effects of good and evil are indeed without error, thus initiating evil karma leading to the three evil realms (hell, hungry ghosts, animals); second, ignorance of the true meaning, not knowing that the Three Realms are impermanent and without self, clinging to the rewards of the realms of desire, form, and formlessness, thus initiating conditioned good karma and meditative karma. Because of these two types of ignorance, having already initiated the three types of conditioned good, evil, and immovable actions (Saṃskāra, formations), in the present moment of thought, one draws the seed of consciousness (Vijñāna, consciousness) for future rebirth in the Three Realms. This seed of consciousness possesses the seeds of name and form (Nāmarūpa, name and form), the six entrances (Ṣaḍāyatana, six sense bases), contact (Sparśa, contact), sensation (Vedanā, sensation), etc., so it is said that ignorance conditions formations, and so on, until contact conditions sensation. Furthermore, due to the ignorance of being deluded about phenomena, one does not understand the sensations of the present realm evoked by past causes, thus giving rise to craving (Tṛṣṇā, craving), that is, craving for the union of various pleasant sensations and craving for the separation of various painful sensations, etc. Furthermore, from this craving arises grasping (Upādāna, grasping), that is, seeking in various ways to keep pleasant sensations constantly united and using various means to quickly separate painful sensations, etc. Using these two delusions of craving and grasping, which moisten life, one repeatedly irrigates the seeds of the five aggregates, such as consciousness, in the mind, causing them to gradually increase.
長成熟便生有芽有芽既生則此身滅位任運向彼受生既受生已任運遷變而至老死起于種種憂悲苦惱故云受緣愛乃至生緣老死等也所以無明及行為能引二支識名色六入觸受為所引五支愛取及有為能生三支生及老死為所生二支十支屬因皆約現世二支屬果別約未來依生死果復起無明依于無明覆起行等致使三界因果不絕足顯輪迴及離斷常不墮無窮之過此釋出在唯識的可依承不必更依小乘論解也問十使皆能發業皆能潤生何故發業偏說無明潤生偏說愛取耶答發業則無明力強舉強以該弱潤生則愛取用勝舉勝以攝劣釋此十二緣生更有多門分別具如識論須往尋之。
實有二諦
此教但明人空不明法空故云五陰十二入十八界皆是實法依此實法和合假名為人人雖定無法則實有名為俗諦直待修人空觀斷盡見思方滅三界陰入界等俗法復歸真空名為真諦也。
諸行無常四句
若論此四句偈亦能橫豎該攝一代時教初橫攝者藏教以三界依正色心因果名為諸行一一皆是無常生滅之法必須滅此因果方證真諦寂滅之樂通教亦以三界依正色心因果名為諸行皆是無常生滅之法體此生滅即是滅已便證真諦寂滅之樂然此二教雖證寂滅實無能受樂者以無復身智故別教則以分段變易二種因果通名諸行皆非真常皆是生滅門攝滅此二邊顯于中道寂滅之理
【現代漢語翻譯】 現代漢語譯本： 長成熟后便會生出新芽，新芽一旦生出，這個身體便會滅亡，其神識便會自然地向下一個生命處所投生。一旦投生，便會自然地經歷遷變，直至衰老和死亡，並由此產生各種憂愁、悲傷和痛苦。所以說，『受』緣于『愛』，乃至『生』緣于『老死』等等。因此，『無明』和『行』是能引發『識』、『名色』、『六入』、『觸』、『受』這五支的因素，而『愛』、『取』和『有』是能產生『生』和『老死』這三支的因素。十支屬於因，都是就現世而言；兩支屬於果，是就未來而言。依據生死之果，又會生起『無明』；依據『無明』，又會生起『行』等等，導致三界（欲界、色界、無色界）的因果循環不絕。這足以顯示輪迴的道理，並且遠離斷滅和常有的兩種極端錯誤。這個解釋出自《唯識論》，可以作為依據，不必再依據小乘論的解釋。問：十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）都能引發業力，都能滋潤生命，為什麼引發業力時偏重說『無明』，滋潤生命時偏重說『愛』和『取』呢？答：引發業力時，『無明』的力量最強，所以舉最強的來概括較弱的；滋潤生命時，『愛』和『取』的作用最顯著，所以舉最顯著的來涵蓋較次要的。對十二緣起的解釋還有很多種，詳細內容請參考《識論》。
實有二諦（satya-dvaya）： 此教義只闡明人空（pudgala-śūnyatā）的道理，不闡明法空（dharma-śūnyatā）的道理，所以說五陰（pañca-skandha）、十二入（dvādaśa-āyatana）、十八界（aṣṭādaśa-dhātu）都是實法。依靠這些實法和合，假名為人。人雖然必定沒有實體，但確實有名，這叫做俗諦（saṃvṛti-satya）。只有等到修行人空觀，斷盡見惑和思惑，才能滅除三界（欲界、色界、無色界）的陰、入、界等俗法，迴歸真空，這叫做真諦（paramārtha-satya）。
諸行無常（sabbe saṅkhārā aniccā）四句： 如果討論這四句偈語，也能橫向和縱向地概括一代時教。首先說橫向概括，藏教（Tripitaka）以三界（欲界、色界、無色界）的依報和正報、色法和心法、因和果，都叫做諸行，每一個都是無常生滅之法。必須滅除這些因果，才能證得真諦寂滅之樂。通教（Sadharmatha）也以三界（欲界、色界、無色界）的依報和正報、色法和心法、因和果，都叫做諸行，都是無常生滅之法。體悟到這些生滅的當下就是寂滅，便能證得真諦寂滅之樂。然而這兩個教義雖然證得了寂滅，實際上沒有能享受快樂的人，因為沒有了身體和智慧。別教（Vaisheshika）則以分段生死和變易生死兩種因果，統稱為諸行，都不是真常，都是生滅門所攝。滅除這兩種邊見，就能顯現中道寂滅的道理。
【English Translation】 English version: When fully matured, it produces sprouts. Once sprouts arise, this body perishes, and its consciousness naturally inclines towards rebirth in another existence. Once reborn, it naturally undergoes change, eventually reaching old age and death, giving rise to various sorrows, grief, and suffering. Therefore, it is said that 『feeling』 is conditioned by 『craving,』 and 『birth』 is conditioned by 『old age and death,』 and so on. Thus, 『ignorance』 (avidyā) and 『action』 (saṃskāra) are the factors that can lead to the five branches of 『consciousness』 (vijñāna), 『name and form』 (nāmarūpa), 『six sense bases』 (ṣaḍāyatana), 『contact』 (sparśa), and 『feeling』 (vedanā), while 『craving』 (tṛṣṇā), 『grasping』 (upādāna), and 『becoming』 (bhava) are the factors that can produce the three branches of 『birth』 (jāti) and 『old age and death』 (jarā-maraṇa). The ten branches belong to the cause and are all related to the present life; the two branches belong to the effect and are specifically related to the future. Based on the result of birth and death, 『ignorance』 arises again; based on 『ignorance,』 『action』 arises again, causing the cycle of cause and effect in the three realms (trayo dhātava) to continue without end. This is sufficient to show the principle of reincarnation and avoids the two extreme errors of annihilation and eternalism. This explanation comes from the Vijñānavāda (Consciousness-only school) and can be used as a basis; there is no need to rely on the explanations of the Hinayana (Smaller Vehicle) treatises. Question: All ten fetters (daśa saṃyojanāni) can generate karma and nourish life, so why does the generation of karma emphasize 『ignorance,』 while the nourishment of life emphasizes 『craving』 and 『grasping』? Answer: When generating karma, the power of 『ignorance』 is the strongest, so the strongest is cited to encompass the weaker. When nourishing life, the function of 『craving』 and 『grasping』 is the most prominent, so the most prominent is cited to cover the less important. There are many other explanations of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), and detailed content can be found in the Vijñaptimātratāsiddhi (Establishment of Consciousness-only).
The Two Truths (satya-dvaya) Exist: This teaching only clarifies the principle of the emptiness of persons (pudgala-śūnyatā), not the principle of the emptiness of phenomena (dharma-śūnyatā). Therefore, it is said that the five aggregates (pañca-skandha), the twelve sense bases (dvādaśa-āyatana), and the eighteen realms (aṣṭādaśa-dhātu) are all real dharmas. Relying on these real dharmas combining, a provisional name is given to a person. Although a person certainly has no substance, they do have a name, which is called conventional truth (saṃvṛti-satya). Only when a practitioner cultivates the contemplation of the emptiness of persons, completely cutting off the delusions of views and thoughts, can the mundane dharmas such as the aggregates, sense bases, and realms of the three realms (trayo dhātava) be extinguished, returning to true emptiness, which is called ultimate truth (paramārtha-satya).
The Four Lines on Impermanence (sabbe saṅkhārā aniccā): If we discuss these four lines of verse, they can also horizontally and vertically encompass the teachings of a generation. First, in terms of horizontal encompassment, the Tripitaka (Treasury Teaching) uses the environment and beings, form and mind, cause and effect of the three realms (trayo dhātava) as all called conditioned things (saṅkhārā), each of which is impermanent and subject to arising and ceasing. These causes and effects must be extinguished in order to attain the bliss of the true truth of extinction (nirvāṇa). The Sadharmatha (Connecting Teaching) also uses the environment and beings, form and mind, cause and effect of the three realms (trayo dhātava) as all called conditioned things, all of which are impermanent and subject to arising and ceasing. Realizing that this arising and ceasing is itself extinction, one can attain the bliss of the true truth of extinction. However, although these two teachings attain extinction, there is actually no one to enjoy the happiness, because there is no longer a body or wisdom. The Vaisheshika (Differentiated Teaching) uses the two kinds of cause and effect of segmented birth and death and transformational birth and death as collectively called conditioned things, none of which are truly permanent, and all of which are included in the gate of arising and ceasing. Extinguishing these two extreme views can reveal the principle of the middle way of extinction.
而有四智菩提妙心有大圓鏡智相應心品所現無漏身土妙色故得恒受此真樂也圓教亦以十界因果通名諸行通名無常通名生滅而了達因果即是實相無常即常生滅即無生滅故云生滅滅已寂滅為樂此則不斷癡愛起于明脫如融冰為水所以三千果成咸稱常樂也次豎攝者諸行無常句攝得六凡法界以有為有漏故是生滅法句攝得藏通二乘法界以出世聖人乃能知其為生滅故生滅滅已句攝得別教菩薩法界以滅二邊歸中道故寂滅為樂句攝得圓教佛法界法以諸法從本來常自寂滅相故今但用此四句證偏真理則諸行無常是生滅法二句即苦集二諦生滅滅已一句約三學為能滅即道諦約因果為所滅即滅諦四諦皆是因果事相名安立諦寂滅為樂一句約所顯理以為真諦乃是非安立諦故云理居事外為偏真也。
知一切法從因緣生
名字位中觀察正因緣境具破外道凡夫分別我法二執言法執者不出邪因緣及無因緣二種時方梵天等名邪因緣自然名無因緣也言我執者妄計是常是一自在能為主也然知一切法從因緣生亦有四教差別若知性具為因迷悟為緣三千性相為所生法即屬圓教若謂一切種識為因展轉熏習為緣分段變易乃至四智菩提為所生法即屬別教若以六識相應有漏種子為因六塵美惡中庸境界為緣三界依正色心因果為所生法即屬藏通二教但通教則知若因若緣若所生
【現代漢語翻譯】 現代漢語譯本： 而具有四智菩提（si zhi pu ti，四種智慧的覺悟）的微妙之心，以及與大圓鏡智（da yuan jing zhi，如大圓鏡子般反映一切的智慧）相應的心的品性，所顯現的無漏身土（wu lou shen tu，沒有煩惱和缺陷的清凈身和國土）的微妙色彩，因此能夠恒常地享受這真正的快樂。圓教也以十法界（shi fa jie，十種不同的存在狀態）的因果，統稱一切行為為無常，統稱一切為生滅，但了達因果即是實相（shi xiang，事物的真實本質），無常即是常，生滅即是無生滅，所以說『生滅滅已，寂滅為樂』。這就像不斷絕癡愛而生起光明解脫，如同融化冰為水，所以三千果成，都稱之為常樂。其次是豎向的攝取，『諸行無常』一句攝取了六凡法界（liu fan fa jie，六種凡夫的境界），因為有為有漏，所以是生滅法；『生滅法』一句攝取了藏教（zang jiao，小乘佛教）和通教（tong jiao，大小乘共通的教義）二乘法界（er cheng fa jie，聲聞乘和緣覺乘的境界），因為出世的聖人才能知道它是生滅；『生滅滅已』一句攝取了別教（bie jiao，獨特的教義）菩薩法界（pu sa fa jie，菩薩的境界），因為滅除二邊而歸於中道；『寂滅為樂』一句攝取了圓教（yuan jiao，圓滿的教義）佛法界（fo fa jie，佛的境界），因為諸法從本來就常是寂滅之相。現在只用這四句來證明偏頗的真理，那麼『諸行無常』和『是生滅法』二句就是苦集二諦（ku ji er di，苦諦和集諦）；『生滅滅已』一句，從三學的角度來說是能滅，即道諦（dao di，道諦），從因果的角度來說是所滅，即滅諦（mie di，滅諦），四諦都是因果的事相，名為安立諦（an li di，世俗諦）；『寂滅為樂』一句，從所顯現的理來說是真諦（zhen di，勝義諦），乃是非安立諦，所以說理居於事外，是偏頗的真理。 知道一切法從因緣生起 在名字位（ming zi wei，修行的最初階段）中觀察正確的因緣境界，完全破除外道（wai dao，非佛教的宗教或哲學）和凡夫（fan fu，普通人）分別我法二執（wo fa er zhi，對『我』和『法』的執著）。所說的『法執』，不出邪因緣（xie yin yuan，錯誤的因緣）和無因緣（wu yin yuan，沒有因緣）兩種。時方梵天（shi fang fan tian，時間和空間中的梵天）等，名為邪因緣；自然，名為無因緣。所說的『我執』，是妄自認為有一個常住的、自在的、能夠做主宰的『我』。然而，知道一切法從因緣生起，也有四教的差別。如果知道性具（xing ju，本性具足）為因，迷悟為緣，三千性相（san qian xing xiang，三千種事物的性質和現象）為所生法，就屬於圓教。如果認為一切種識（yi qie zhong shi，一切種子識）為因，輾轉熏習為緣，分段變易（fen duan bian yi，分段生死的變化）乃至四智菩提為所生法，就屬於別教。如果以六識相應（liu shi xiang ying，六識相互作用）的有漏種子（you lou zhong zi，有煩惱的種子）為因，六塵美惡中庸境界（liu chen mei e zhong yong jing jie，六種感官對象的好壞和中等境界）為緣，三界依正色心因果（san jie yi zheng se xin yin guo，欲界、色界、無色界的依報和正報，色法和心法的因果）為所生法，就屬於藏教和通教二教。但通教則知道若因若緣若所生。
【English Translation】 English version: And possessing the wondrous mind of the Four Wisdoms of Bodhi (si zhi pu ti, the enlightenment of four kinds of wisdom), and the qualities of the mind corresponding to the Great Perfect Mirror Wisdom (da yuan jing zhi, wisdom that reflects everything like a great round mirror), the flawless body and land (wu lou shen tu, pure body and land without afflictions and defects) manifested are of wondrous colors, thus enabling constant enjoyment of this true bliss. The Perfect Teaching also uses the causes and effects of the Ten Realms (shi fa jie, ten different states of existence), collectively referring to all actions as impermanent, and collectively referring to everything as arising and ceasing, but understanding that cause and effect are the true nature of reality (shi xiang, the true essence of things), impermanence is permanence, and arising and ceasing is neither arising nor ceasing, hence the saying 'When arising and ceasing cease, quiescence is bliss.' This is like not severing ignorance and craving but giving rise to luminous liberation, like melting ice into water, so the accomplishment of the Three Thousand Fruits is all called constant bliss. Next is the vertical inclusion, the phrase 'All conditioned things are impermanent' includes the Six Realms of Ordinary Beings (liu fan fa jie, the realms of six kinds of ordinary beings), because they are conditioned and defiled, so they are subject to arising and ceasing; the phrase 'subject to arising and ceasing' includes the realms of the Hearers and Solitary Realizers of the Treasury Teaching (zang jiao, Hinayana Buddhism) and the Common Teaching (tong jiao, teachings common to both Hinayana and Mahayana), because the world-transcending sages can know that they are subject to arising and ceasing; the phrase 'When arising and ceasing cease' includes the realm of the Bodhisattvas of the Distinct Teaching (bie jiao, distinct teachings), because they extinguish the two extremes and return to the Middle Way; the phrase 'quiescence is bliss' includes the realm of the Buddhas of the Perfect Teaching (yuan jiao, perfect teachings), because all dharmas are inherently in a state of quiescence from the beginning. Now, only using these four phrases to prove the biased truth, then the phrases 'All conditioned things are impermanent' and 'are subject to arising and ceasing' are the two truths of suffering and accumulation (ku ji er di, the truths of suffering and accumulation); the phrase 'When arising and ceasing cease', from the perspective of the Three Learnings, is the ability to extinguish, which is the Truth of the Path (dao di, the Truth of the Path), from the perspective of cause and effect, it is what is extinguished, which is the Truth of Cessation (mie di, the Truth of Cessation), the Four Truths are all the phenomena of cause and effect, called the Conventional Truth (an li di, mundane truth); the phrase 'quiescence is bliss', from the perspective of the principle revealed, is the Ultimate Truth (zhen di, ultimate truth), which is the Non-Conventional Truth, so it is said that the principle resides outside of phenomena, which is a biased truth. Knowing that all dharmas arise from causes and conditions In the Stage of Names (ming zi wei, the initial stage of practice), observe the correct realm of causes and conditions, completely destroying the two attachments to self and dharma (wo fa er zhi, attachments to 'self' and 'dharma') of externalists (wai dao, non-Buddhist religions or philosophies) and ordinary people (fan fu, ordinary people). The so-called 'attachment to dharma' does not go beyond the two kinds of wrong causes and conditions (xie yin yuan, wrong causes and conditions) and no causes and conditions (wu yin yuan, no causes and conditions). Time, space, Brahma (shi fang fan tian, Brahma in time and space), etc., are called wrong causes and conditions; nature is called no causes and conditions. The so-called 'attachment to self' is the false belief that there is a permanent, independent, and sovereign 'self'. However, knowing that all dharmas arise from causes and conditions also has the differences of the Four Teachings. If knowing that inherent nature (xing ju, inherent nature) is the cause, delusion and enlightenment are the conditions, and the Three Thousand Aspects (san qian xing xiang, three thousand aspects of things) are the dharmas that arise, then it belongs to the Perfect Teaching. If considering that all seed consciousness (yi qie zhong shi, all seed consciousness) is the cause, mutual perfuming is the condition, and the changes of segmented life and death (fen duan bian yi, changes of segmented life and death) and even the Four Wisdoms of Bodhi are the dharmas that arise, then it belongs to the Distinct Teaching. If using the defiled seeds (you lou zhong zi, defiled seeds) corresponding to the six consciousnesses (liu shi xiang ying, six consciousnesses interacting) as the cause, the good, bad, and neutral realms of the six sense objects (liu chen mei e zhong yong jing jie, good, bad, and neutral realms of the six sense objects) as the conditions, and the dependent and retributive causes and effects of form and mind in the Three Realms (san jie yi zheng se xin yin guo, dependent and retributive causes and effects of form and mind in the Desire Realm, Form Realm, and Formless Realm) as the dharmas that arise, then it belongs to the Treasury Teaching and the Common Teaching. But the Common Teaching knows the cause, the condition, and the dharma that arises.
法皆如幻夢藏教則以為實法耳故圓解則能遍破外道凡夫我法二執及藏通別等種種法執別教亦能破于外道凡夫我法二執及藏通二教法執通教亦能破于外道凡夫我法二執及三藏教法執今藏教則唯破外道凡夫我法二執也既從內六識因外六塵緣而生則三界依正決定不從時生不從方生不從大梵天生不從極微性生不從地生不從水生不從火生不從風生不從空生亦不從神我生亦不從本際生但由內因外緣和合所以虛妄有生則亦非自然生故能遍破邪因緣無因緣二種法執也若法從因緣生生必有滅故無常生滅相異故非一非一則不自在不能為主故必無我正報既非是我則依報亦必非我所矣。
暖頂忍世第一
由四念處發四正勤斷二惡修二善勤觀四諦能發似解猶如鉆火先得暖相故名為暖由修四如意足發生禪定諦觀轉明如登山頂洞覽四方故名為頂由定慧均平善法增進能成信等五根安住不動故名為忍由五根增長成力能破五障而階見道于諸世間有漏位中最為勝妙故名為世第一以此有漏聞思修慧為增上緣資助本具無漏種子令發現行而入見道。
八忍八智
欲界四諦下各有一忍一智謂苦法忍苦法智等色無色界四諦下亦各有一忍一智謂苦類忍苦類智等合為八忍八智忍即無漏禪定智即無漏觀慧也無間道中三昧斷惑名之為忍乃即慧之定解脫道
中觀慧證理名之為智乃即定之慧。
真無漏三十四心
見道八忍八智名十六心修道約三界九地各有一無礙一解脫名十八心見修合論共成三十四心此之定慧並從無始本具無漏種子所發現行由此現行能證真諦我空真如故云發真無漏三十四心也三大阿僧祗劫所修福智為增上緣無始法爾無漏種子為親因緣故得頓發頓斷頓證然約所斷惑品故分三十四心若約能斷能證唯是無漏定慧而已所證秪是我空真如亦名擇滅無為無為真如不墮諸數以無為法而有差別故名三十四心復分漸頓種種不同。
苦無逼近相四句
三界色心依正諸果名為苦諦如幻如夢當體全空所以無逼近相所謂生死即涅槃也見思煩惱有漏行業名為集諦不自他生不共無因所以無和合相所謂煩惱即菩提也既體達煩惱即是菩提故道不二相非別有法為能治也既體達生死即是涅槃故滅無生相非別有法可證得也然此但是即空故與圓教即中不同。
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
癡即無明也十二因緣流轉還滅名相與前藏教不殊但以體空智慧了達生即非生滅即非滅耳癡如虛空等者諦觀無明不在內不在外不在中間猶如虛空但有名字毫無實體也行等例知無明如幻化等者無明不自生不他生不共生不無因生以當體不
【現代漢語翻譯】 現代漢語譯本 中觀慧以證悟真理之名，被稱為『智』，也就是由禪定而生的智慧。
真無漏三十四心
見道位的八忍和八智，合稱為十六心；修道位約三界九地，每一地各有一無礙道和一解脫道，合稱為十八心。見道和修道合起來，共成就三十四心。這禪定和智慧，都是從無始以來本自具足的無漏種子所發現而顯現的。由此現行，能證悟我空真如，所以說發起真無漏三十四心。三大阿僧祗劫所修的福德和智慧，是增上緣；無始以來法爾如是的無漏種子，是親因緣。因此能夠頓然發起、頓然斷除、頓然證悟。然而，就所斷的惑品來說，所以分為三十四心；如果就能斷和能證來說，唯是無漏的禪定和智慧而已。所證悟的，只是我空真如，也稱為擇滅無為。無為真如不落入任何數量，以無為法而有差別，所以名為三十四心，又分為漸悟和頓悟種種不同。
苦無逼近相四句
三界色心依報和正報的諸果，名為苦諦（Dukkha Satya），如幻如夢，當體全空，所以沒有逼近相，所謂生死即是涅槃（Nirvana）。見思煩惱和有漏行業，名為集諦（Samudaya Satya），不自生、不他生、不共生、不無因生，所以沒有和合相，所謂煩惱即是菩提（Bodhi）。既然體悟到煩惱即是菩提，所以道諦（Marga Satya）不二，並非別有法作為能對治的。既然體悟到生死即是涅槃，所以滅諦（Nirodha Satya）無生相，並非別有法可以證得。然而，這只是即空，所以與圓教的即中不同。
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
癡，就是無明（Avidya）。十二因緣的流轉和還滅，名相與前藏教沒有不同，但以體空的智慧了達，生即非生，滅即非滅罷了。『癡如虛空』等，是說諦觀無明，不在內、不在外、不在中間，猶如虛空，但有名字，毫無實體。行等可以類推得知。『無明如幻化』等，是說無明不自生、不他生、不共生、不無因生，以當體不可得。
【English Translation】 English version The wisdom of Madhyamaka (Middle Way) that realizes the truth is called 'Jnana', which is the wisdom arising from Samadhi (meditative concentration).
The Thirty-Four Minds of True Non-Outflow
The eight Kshanti (acceptances) and eight Jnana (wisdoms) of the Path of Seeing are collectively called the sixteen minds. In the Path of Cultivation, regarding the Three Realms and Nine Lands, each land has one Anantarika-marga (path of immediate liberation) and one Vimukti-marga (path of deliverance), collectively called the eighteen minds. Combining the Path of Seeing and the Path of Cultivation, a total of thirty-four minds are achieved. These Samadhi and wisdom are discovered and manifested from the beginningless, inherently complete, non-outflow seeds. Through this present action, one can realize the emptiness of self and the true suchness, hence the saying 'arising the thirty-four minds of true non-outflow'. The merits and wisdom cultivated over three great Asamkhyeya Kalpas (incalculable eons) are the augmenting condition; the beginningless, naturally so, non-outflow seeds are the direct cause. Therefore, one can suddenly arise, suddenly sever, and suddenly realize. However, regarding the afflictions to be severed, they are divided into thirty-four minds; if regarding the ability to sever and realize, it is only non-outflow Samadhi and wisdom. What is realized is only the emptiness of self and true suchness, also called Nirodha (cessation) and Asamskrita (unconditioned). Asamskrita-tathata (unconditioned suchness) does not fall into any numbers; because there are differences in the unconditioned Dharma, it is called thirty-four minds, and it is further divided into gradual and sudden enlightenment, and various other differences.
The Four Phrases of Suffering Without Approaching Aspect
The various fruits of the Three Realms, both material and mental, dependent and independent, are called Dukkha Satya (Truth of Suffering), like illusions and dreams, entirely empty in their essence, so there is no approaching aspect, meaning Samsara (birth and death) is Nirvana. The afflictions of views and thoughts, and the actions with outflows, are called Samudaya Satya (Truth of the Origin of Suffering), not self-born, not other-born, not both-born, not without cause, so there is no combining aspect, meaning afflictions are Bodhi. Since one realizes that afflictions are Bodhi, the Marga Satya (Truth of the Path) is non-dual, not a separate Dharma as a remedy. Since one realizes that Samsara is Nirvana, the Nirodha Satya (Truth of Cessation) has no arising aspect, not a separate Dharma to be attained. However, this is only emptiness, so it is different from the perfect teaching's immediate middle.
Ignorance is Like Empty Space, Even Old Age and Death are Like Empty Space; Ignorance is Like Illusion, Not
Attainable, Therefore Even Old Age and Death are Like Illusion, Not Attainable
Ignorance is Avidya (ignorance). The flowing and ceasing of the Twelve Nidanas (links of dependent origination), the names and forms are not different from the previous Tripitaka teaching, but with the wisdom of emptiness, one realizes that arising is non-arising, and ceasing is non-ceasing. 'Ignorance is like empty space' etc., means contemplating ignorance, not inside, not outside, not in between, like empty space, only a name, without any substance. Actions etc. can be inferred. 'Ignorance is like illusion' etc., means ignorance is not self-born, not other-born, not both-born, not without cause, because its essence is unattainable.
可得故喻如幻化本不可得不可妄謂自他共離生也行等亦然。
幻有空二諦
三界因果色心依正並是非有似有猶如幻事指此幻有以為俗諦有既是幻則當體全空非滅故空指此即空以為真諦此則真俗不二不同藏教真居事外。
兩種含中二諦
通含別者幻有為俗如前說幻有即空為真而此空理即是真如其體不空故能為迷悟依是則真諦之中含有別教中道理體故名通含別二諦也通含圓者幻有為俗亦如前說幻有即空為真而此空理即如來藏亦名為空亦名不空名空之時空即具一切法一切法皆趣此空言不空時不空亦即具一切法一切法皆趣不空是則真諦之中含有圓教圓空圓中道理故名通含圓二諦也。
別入通三諦
通教止云有漏是俗無漏是真今立非漏非無漏句以顯中道則三諦義成蓋由前通含別二諦故成此別入通三諦也。
圓入通三諦
二諦同前今立非漏非無漏句以顯中道一切法皆趣非漏無漏則此非漏無漏具一切法圓中義成蓋由前通含圓二諦故成此圓入通三諦也。
諸法不自生四句
四性推撿通乎四教無生之義局在後三藏通二教指六凡為諸法別圓二教指十界為諸法藏教明六凡諸法自種有故不從他待眾緣故非自作無作用故非共生有功能故非無因(此四句出集論)則顯緣起正理不墮四
【現代漢語翻譯】 現代漢語譯本：因此，這個比喻就像幻化一樣，其本體是不可得的，不可妄自說成是自體、他體、共同產生或無因而生。行為等等也是如此。
幻有和空兩種二諦
三界中的因果、色法和心法、依報和正報，以及是非有無，都像是幻化之事。指出這種幻有，就認為是俗諦。有既然是幻，那麼它的本體就是完全空寂的，不是斷滅的空，指出這種空，就認為是真諦。這就是真俗不二，不同於藏教的真諦位於事相之外。
兩種包含中道的二諦
通教包含別教：幻有作為俗諦，如前面所說。幻有即是空，作為真諦。而這個空的道理就是真如，它的本體不是空，所以能夠成為迷和悟的依據。這樣，真諦之中就包含了別教的中道之理，所以叫做通含別二諦。通教包含圓教：幻有作為俗諦，也如前面所說。幻有即是空，作為真諦。而這個空的道理就是如來藏，也叫做空，也叫做不空。叫做空的時候，空就具足一切法，一切法都歸趣于這個空。說不空的時候，不空也就具足一切法，一切法都歸趣于不空。這樣，真諦之中就包含了圓教的圓空、圓中之理，所以叫做通含圓二諦。
別教進入通教的三諦
通教只說有漏是俗諦，無漏是真諦。現在建立非漏非無漏的句子，來顯示中道，那麼三諦的意義就成立了。這是由於前面的通含別二諦，所以成就了這個別教進入通教的三諦。
圓教進入通教的三諦
二諦與前面相同。現在建立非漏非無漏的句子，來顯示中道，一切法都歸趣于非漏無漏，那麼這個非漏無漏就具足一切法，圓教中道的意義就成立了。這是由於前面的通含圓二諦，所以成就了這個圓教進入通教的三諦。
諸法不自生四句
用四種性質來推究，貫通四教。無生的意義侷限在後三教。藏教和通教指六凡為諸法，別教和圓教指十界為諸法。藏教說明六凡的諸法，從各自的種子而有，所以不是從他處產生；等待眾多的因緣，所以不是自己產生；沒有作用，所以不是共同產生；具有功能，所以不是沒有原因。（這四句出自《集論》）這就顯示了緣起正理，不落入四種偏見。
【English Translation】 English version: Therefore, this metaphor is like an illusion, its essence is unattainable, and it cannot be falsely claimed to be self-produced, other-produced, jointly produced, or causeless. Actions and so on are also the same.
Two Truths of Illusion and Emptiness
The causes and effects in the Three Realms, form and mind, dependent and principal retributions, and right and wrong, existence and non-existence, are all like illusory events. Pointing to this illusory existence is considered the conventional truth (俗諦, sú dì). Since existence is illusory, its essence is completely empty, not a nihilistic emptiness. Pointing to this emptiness is considered the ultimate truth (真諦, zhēn dì). This is the non-duality of conventional and ultimate truths, unlike the Tripitaka teaching (藏教, Zàng jiào) where the ultimate truth resides outside of phenomena.
Two Truths Containing the Middle Way
The Common Teaching (通教, Tōng jiào) contains the Distinct Teaching (別教, Bié jiào): Illusory existence is the conventional truth, as mentioned before. Illusory existence is emptiness, as the ultimate truth. And this principle of emptiness is Suchness (真如, zhēn rú), its essence is not empty, so it can be the basis for delusion and enlightenment. Thus, within the ultimate truth is contained the Middle Way principle of the Distinct Teaching, so it is called the Two Truths that commonly contain the Distinct Teaching. The Common Teaching contains the Perfect Teaching (圓教, Yuán jiào): Illusory existence is the conventional truth, as mentioned before. Illusory existence is emptiness, as the ultimate truth. And this principle of emptiness is the Tathagatagarbha (如來藏, Rúláizàng), also called emptiness, also called non-emptiness. When called emptiness, emptiness is complete with all dharmas, and all dharmas lead to this emptiness. When called non-emptiness, non-emptiness is also complete with all dharmas, and all dharmas lead to non-emptiness. Thus, within the ultimate truth is contained the principle of the Perfect Teaching's perfect emptiness and perfect Middle Way, so it is called the Two Truths that commonly contain the Perfect Teaching.
Three Truths of the Distinct Teaching Entering the Common Teaching
The Common Teaching only says that defiled (漏, lòu) is the conventional truth, and undefiled (無漏, wú lòu) is the ultimate truth. Now establish the phrase 'neither defiled nor undefiled' to reveal the Middle Way, then the meaning of the Three Truths is established. This is because of the previous Two Truths that commonly contain the Distinct Teaching, so this Three Truths of the Distinct Teaching entering the Common Teaching is accomplished.
Three Truths of the Perfect Teaching Entering the Common Teaching
The Two Truths are the same as before. Now establish the phrase 'neither defiled nor undefiled' to reveal the Middle Way, all dharmas lead to neither defiled nor undefiled, then this neither defiled nor undefiled is complete with all dharmas, and the meaning of the Perfect Teaching's Middle Way is established. This is because of the previous Two Truths that commonly contain the Perfect Teaching, so this Three Truths of the Perfect Teaching entering the Common Teaching is accomplished.
Four Statements on Dharmas Not Arising from Themselves
Investigating with the four natures penetrates the four teachings. The meaning of non-arising is limited to the latter three teachings. The Tripitaka and Common Teachings refer to the six realms of ordinary beings (六凡, liù fán) as dharmas, the Distinct and Perfect Teachings refer to the ten realms (十界, shí jiè) as dharmas. The Tripitaka Teaching explains that the dharmas of the six realms of ordinary beings arise from their own seeds, so they are not produced from others; they await numerous causes and conditions, so they are not self-produced; they have no function, so they are not jointly produced; they have function, so they are not without cause. (These four statements are from the Abhidharmasamuccaya (集論, Jí lùn)). This reveals the correct principle of dependent origination, not falling into the four extremes.
執也通教明六凡諸法如幻如夢如水中月如空中花非有似有有即非有不可說從自他共離而生且如妄情所計三界有為生法雖復萬品差殊略而言之心境二字收無不盡先約心法以推四性若自生者從心生心應有二心又不對境時心應常生而實不生故非自生若他生者從境生心於我何與又聖者對境亦應生心而聖不生故非他生若共生者為心境各有生性故共生耶為心境各無生性故共生耶若心境各有生性何須待共方生又設待共方生應有二心並生謂一從心生一從境生故而實不然若心境各無生性共亦何能有生如一砂無油眾砂共壓亦豈有油故非共生若云無因生者既不因心又不因境心境尚無雲何能生於心不應虛空突出心識故非無因如是四性檢實不得心之生處則知心本無生也次約境法以推四性若自生者從境生境應有二境又心不緣時境應常現而實不現故非自生若他生者從心生境境還屬心何得名境又心念兔角兔應生角而角不生故非他生若共生者例如前破但以二心並生改作二境並生為異若云無因生者不應日中忽睹明月如是四性檢實不得境之生處則知境亦無生也是以若心若境俱如幻夢求其生性了不可得當體無生此無生理今古常然始終不改佛不能增生不能減但約種性差別有三乘人約悟入淺深分十地位耳別教明十界諸法自種有故不從他待眾緣故非自作無作用故非共生
有功能故非無因則顯不思議緣起正理皆以真如為迷悟依藏識為持種依以先知有真如藏識而用四性推簡入無生門故為別教工夫也圓教明十界諸法非法性生故非自生非無明生故非他生非法性無明合生故非共生非離法性無明別有諸法故非無因而生隨一一法體即法界當體無生無生而生三千宛然生即無生三千無性非生非無生唯一實相實相非生生亦實相實相非無生無生亦實相法住法位世間相常因緣即中雙照空假此是圓教初無生門一門一切門阿字即具四十二字功德餘字亦然故為圓妙無工夫之工夫。
解苦無苦而有真諦
三界果報名為三苦解之則皆如空華無逼近相但是真空法性而已真諦即在虛妄苦諦之上如空處即在華處無二處也於此真諦假立四名四並即真真非事外乃是通教所詮之理今人談玄說妙迥超情見壁立萬仞總皆不能出此。
扶習潤生
別圓二教證中道理則以中道法身為應化本譬如月印萬川不須惑業受生也藏教說惑是實有故菩薩不可斷惑斷則不能三僧祗受生行道矣通教說惑是幻有故菩薩體幻而斷正使正使既斷設欲涅槃即便能入但由本願力故不取涅槃以神通力扶起三界思惑余習資于故業種子而得受生所謂思惑余習者非貪似貪非慢似慢非癡似癡等是也。
行則五行差別
戒定慧三名為聖行十住入
【現代漢語翻譯】 現代漢語譯本： 因為有作用的緣故，所以不是沒有原因的，這就顯現了不可思議的緣起正理。一切都以真如（Tathata，事物的真實本性）為迷和悟的依據，以藏識（Ālaya-vijñāna，儲存所有經驗的意識）為保持種子（bīja，潛在的可能性）的依據。因為先知道有真如藏識，然後用四性（自生、他生、共生、無因生）來推究簡擇，進入無生門（anutpāda-dvāra，不生不滅之門），所以這是別教（prthag-buddhayāna，獨特的教法）的功夫。圓教（pūrna-buddhayāna，圓滿的教法）闡明十界（daśa-dhātu，十種不同的存在狀態）諸法（dharma，事物）的非法性（adharma-svabhāva，非事物本性）生，所以不是自生（svayam-bhūta，自己產生）；不是無明（avidyā，無知）生，所以不是他生（parata-bhūta，由他產生）；不是法性（dharma-svabhāva，事物本性）和無明合生，所以不是共生（ubhaya-bhūta，共同產生）；不是離開法性無明另外有諸法，所以不是無因而生（ahetuka-bhūta，無原因產生）。隨著每一個法的本體，就是法界（dharma-dhātu，一切法的界限），當體無生，無生而生，三千（tri-sāhasra-mahā-sāhasra-loka-dhātu，三千大千世界）宛然存在；生即無生，三千無性（tri-sāhasra-mahā-sāhasra-loka-dhātu-niḥsvabhāva，三千大千世界無自性），非生非無生，唯一實相（bhūta-tathatā，真實的相）。實相非生，生也是實相；實相非無生，無生也是實相。法住法位（dharma-sthiti-dhātu，法安住于其位），世間相常（loka-lakṣaṇa-nityatā，世間的相是常住的），因緣（hetu-pratyaya，原因和條件）即中（madhyama-pratipad，中道），雙照空假（śūnyatā-prajñapti，空性和假名），這是圓教最初的無生門，一門一切門。阿字（ā-kāra，梵文字母）就具備四十二字（catvāriṃśad-dvātriṃśad-akṣara，四十二個字母）的功德，其餘的字也是這樣，所以是圓妙無功夫之功夫。
解苦無苦而有真諦
三界（trayo dhātavaḥ，欲界、色界、無色界）的果報（vipāka，結果）名為三苦（tri-duḥkha，苦苦、壞苦、行苦），理解了它們，就都如空中的花朵，沒有逼迫的相狀，只是真空法性（śūnyatā-dharma-svabhāva，空性的事物本性）而已。真諦（paramārtha-satya，最高的真理）就在虛妄的苦諦（duḥkha-satya，苦的真理）之上，如空處就在花處，沒有兩個地方。於此真諦假立四名（catuḥ-saṃjñā，四種名稱），四並即真（catuḥ-saṃjñā-tathatā，四種名稱即是真如），真非事外，乃是通教（sādhāraṇa-buddhayāna，共通的教法）所詮釋的道理。現在人談玄說妙，迥超情見，壁立萬仞，總都不能超出這個範圍。
扶習潤生
別教和圓教證得中道（madhyama-pratipad，中道）的道理，就以中道法身（madhyama-pratipad-dharma-kāya，中道的法身）為應化（nirmāṇa，應化）的根本，譬如月亮映照在萬川之中，不需要惑業（kleśa-karma，煩惱和業力）受生。藏教（tripitaka-buddhayāna，三藏教法）說惑是真實存在的，所以菩薩（bodhisattva，覺悟的眾生）不可以斷惑，斷了就不能經過三大阿僧祇劫（tri-asaṃkhyeya-kalpa，極長的時間）受生行道了。通教說惑是幻有的，所以菩薩體悟幻有而斷正使（mūla-kleśa，根本煩惱），正使既然斷了，如果想要涅槃（nirvāṇa，解脫），就可以進入，但由於本願力（pūrva-praṇidhāna-bala，之前的誓願力）的緣故，不取涅槃，以神通力（ṛddhi-bala，神通的力量）扶起三界（trayo dhātavaḥ，欲界、色界、無色界）的思惑（vicikicchā-kleśa，懷疑的煩惱）余習（vāsanā，習氣），資于故業（pūrva-karma，過去的業力）種子（bīja，潛在的可能性）而得受生，所謂思惑余習者，非貪似貪，非慢似慢，非癡似癡等是也。
行則五行差別
戒（śīla，道德規範）、定（samādhi，禪定）、慧（prajñā，智慧）三名為聖行（ārya-mārga，神聖的道路），十住（daśa-bhūmi，菩薩的十個階段）入
【English Translation】 English version: Because there is function, it is not without cause, thus revealing the inconceivable principle of dependent origination. All take Tathata (the true nature of things) as the basis for delusion and enlightenment, and Ālaya-vijñāna (the storehouse consciousness) as the basis for holding seeds (potentialities). Because one first knows that there is Tathata-Ālaya-vijñāna, and then uses the four natures (self-origination, other-origination, co-origination, and causeless-origination) to investigate and select, entering the gate of non-origination (anutpāda-dvāra), therefore this is the practice of the Prthag-buddhayāna (distinct teaching). The Pūrna-buddhayāna (complete teaching) elucidates that the non-dharma-svabhāva (non-nature of things) of all dharmas (things) in the ten realms (daśa-dhātu) is born, so it is not svayam-bhūta (self-originated); it is not born from avidyā (ignorance), so it is not parata-bhūta (other-originated); it is not born from the combination of dharma-svabhāva (nature of things) and avidyā, so it is not ubhaya-bhūta (co-originated); it is not that there are other dharmas apart from dharma-svabhāva and avidyā, so it is not ahetuka-bhūta (causelessly originated). Following the substance of each dharma, it is the dharma-dhātu (realm of all dharmas), which is inherently unborn. Unborn yet born, the tri-sāhasra-mahā-sāhasra-loka-dhātu (three thousand great thousand worlds) are clearly present; birth is non-birth, the tri-sāhasra-mahā-sāhasra-loka-dhātu-niḥsvabhāva (three thousand great thousand worlds are without self-nature), neither birth nor non-birth, only the bhūta-tathatā (true suchness). True suchness is not birth, birth is also true suchness; true suchness is not non-birth, non-birth is also true suchness. Dharma-sthiti-dhātu (the dharma abides in its place), loka-lakṣaṇa-nityatā (the characteristics of the world are constant), hetu-pratyaya (causes and conditions) is the madhyama-pratipad (middle way), simultaneously illuminating śūnyatā-prajñapti (emptiness and provisionality), this is the initial gate of non-origination in the Pūrna-buddhayāna, one gate is all gates. The ā-kāra (Sanskrit letter) possesses the merits of the catvāriṃśad-dvātriṃśad-akṣara (forty-two letters), and so do the other letters, therefore it is the perfect and wonderful practice without practice.
Understanding Suffering: No Suffering, Yet There is True Reality
The vipāka (result) of the trayo dhātavaḥ (three realms: desire realm, form realm, formless realm) is called tri-duḥkha (three sufferings: suffering of suffering, suffering of change, suffering of conditioning). Understanding them, they are all like flowers in the sky, without any pressing appearance, only śūnyatā-dharma-svabhāva (the nature of emptiness). Paramārtha-satya (ultimate truth) is above the false duḥkha-satya (truth of suffering), just as the empty space is in the place of the flower, there are not two places. Upon this true reality, four names (catuḥ-saṃjñā) are provisionally established, catuḥ-saṃjñā-tathatā (the four names are true reality), true reality is not outside of things, but is the principle explained by the Sādhāraṇa-buddhayāna (common teaching). People today talk about profound mysteries, surpassing emotions and views, standing like a ten-thousand-foot cliff, but they cannot exceed this scope.
Supporting Habits and Nourishing Life
The Prthag-buddhayāna and Pūrna-buddhayāna realize the principle of madhyama-pratipad (middle way), and take the madhyama-pratipad-dharma-kāya (dharma body of the middle way) as the basis for nirmāṇa (transformation), like the moon reflecting in ten thousand rivers, there is no need for kleśa-karma (afflictions and karma) to receive birth. The Tripitaka-buddhayāna (teaching of the three baskets) says that afflictions are real, so bodhisattvas (enlightened beings) cannot cut off afflictions, if they cut them off, they cannot receive birth and practice the path for three great asaṃkhyeya-kalpa (incalculable eons). The Sādhāraṇa-buddhayāna says that afflictions are illusory, so bodhisattvas realize the illusion and cut off mūla-kleśa (fundamental afflictions). Once the fundamental afflictions are cut off, if they want to enter nirvāṇa (liberation), they can enter, but because of the pūrva-praṇidhāna-bala (power of original vows), they do not take nirvāṇa, but use ṛddhi-bala (supernatural power) to support the vāsanā (residual habits) of vicikicchā-kleśa (doubtful afflictions) in the trayo dhātavaḥ (three realms), relying on the bīja (seeds) of pūrva-karma (past karma) to receive birth. The so-called residual habits of afflictions are like greed but not greed, like pride but not pride, like delusion but not delusion, and so on.
Practice: Five Practices Differentiated
Śīla (morality), samādhi (meditation), and prajñā (wisdom) are called ārya-mārga (noble path), entering the daśa-bhūmi (ten stages of a bodhisattva)
空行也慈悲喜捨名為梵行十行十向入假行也依理成行名為天行初地已上中道行也從天行體起化他用示同小善名嬰兒行即慈用也示同煩惱名為病行即悲用也藏通二教但有聖行及少分梵行耳今有五行故不同前圓教則一行一切行今有次第故不同后。
一因迥出不即二邊
正因佛性即指中道理體非是生死亦非涅槃藏通二教之所不詮又復不具緣了二因故不同圓。
一果不融諸位差別
妙覺極果方證法身不云初發心時便成正覺也。
不思議生滅十二因緣
枝末無明為分段生因已如藏教中釋根本無明者不了心外無法厭苦斷集證滅修道即是迷於中道真實義諦發起界外偏真無漏行也由此引生方便變易生死識種復緣界外無漏正受而起涅槃法愛深生取著潤彼變易識種令生有芽招感方便不思議變易生死又不了心外無法訶棄真空別修萬行亦是迷於中道真實義諦發起界外入假神通行也由此引生實報變易生死識種復緣界外勝妙境界而起神通法愛深生取著潤彼變易識種令生有芽招感實報不思議變易生死直至佛果則十二品無明盡滅方得二死永亡。
顯中二諦
束通教之二諦以為俗諦則十界皆為俗也以不有不空為真則中道為十界迷悟所依乃為真也明言中道為真故稱顯中。
圓入別二諦
當教
【現代漢語翻譯】 現代漢語譯本：空行、也慈悲喜捨，名為梵行（brahmacarya，清凈的行為），十行、十向，是趣入假觀之行。依循正理而行，名為天行。初地菩薩以上所行，是中道之行。從天行之體性出發，起教化他人的作用，示現與小乘相同的善行，名為嬰兒行，即慈心的運用。示現與凡夫相同的煩惱，名為病行，即悲心的運用。藏教（Tripitaka，聲聞乘教法）、通教（shared teaching，三乘共修的教法）二教，只有聖行及少部分的梵行。現在有五行，所以與之前的教法不同。圓教（perfect teaching，圓滿的教法）則一行即一切行，現在有次第，所以與之後的教法不同。
一因迥出不即二邊
正因佛性，即指中道的理體，不是生死，也不是涅槃。藏教、通教所不能詮釋，又不具足緣因、了因二因，所以與圓教不同。
一果不融諸位差別
妙覺極果，才能證得法身，不是說初發心時便成正覺。
不思議生滅十二因緣
枝末無明，是分段生死的因。已經如藏教中所解釋。根本無明，是不瞭解心外無法，厭惡苦，斷除集，證得滅，修習道，這就是迷惑于中道真實義諦，發起界外偏真無漏行。由此引生方便變易生死的識種，又緣于界外無漏正受，而生起涅槃法愛，深深地生起取著，滋潤那變易的識種，令生有芽，招感方便不思議的變易生死。又，不瞭解心外無法，呵斥捨棄真空，另外修習萬行，這也是迷惑于中道真實義諦，發起界外入假的神通行。由此引生實報變易生死的識種，又緣于界外勝妙境界，而生起神通法愛，深深地生起取著，滋潤那變易的識種，令生有芽，招感實報不思議的變易生死。直到佛果，十二品無明盡滅，才能二死永遠消亡。
顯中二諦
將通教的二諦歸束為俗諦，那麼十界都為俗諦。以不有不空為真諦，那麼中道為十界迷悟所依，才是真諦。明確地說中道為真諦，所以稱為顯中。
圓入別二諦
當教
【English Translation】 English version: Empty conduct, also loving-kindness, compassion, joy, and equanimity, are called 'brahmacarya' (pure conduct). The ten practices and ten dedications are practices that enter into the provisional. Acting in accordance with principle is called 'heavenly conduct'. The conduct of bodhisattvas from the first ground onwards is the conduct of the Middle Way. Starting from the substance of heavenly conduct, one arises to transform others, showing the same good deeds as the Small Vehicle, which is called 'infant conduct', that is, the application of loving-kindness. Showing the same afflictions as ordinary people is called 'sick conduct', that is, the application of compassion. The Tripitaka (teachings of the Hearers' Vehicle) and Shared Teaching (teachings shared by the three vehicles) only have holy conduct and a small portion of pure conduct. Now there are five conducts, so it is different from the previous teachings. The Perfect Teaching (complete teaching) is that one conduct is all conducts, but now there is a sequence, so it is different from the later teachings.
One cause stands out, not being identical to either extreme.
The Buddha-nature of the direct cause refers to the substance of the Middle Way, which is neither birth and death nor nirvana. It cannot be explained by the Tripitaka and Shared Teaching, and it does not fully possess the two causes of condition and understanding, so it is different from the Perfect Teaching.
One result does not merge the differences of all positions.
Only the ultimate fruit of Wonderful Enlightenment can realize the Dharma body, not saying that one becomes enlightened at the first arising of the mind.
Inconceivable birth and death, the twelve links of dependent origination.
The branches and leaves of ignorance are the cause of segmented birth and death. This has already been explained in the Tripitaka Teaching. Fundamental ignorance is not understanding that there is no dharma outside the mind, disliking suffering, cutting off accumulation, realizing cessation, and cultivating the path. This is being deluded about the true meaning of the Middle Way, and initiating the one-sided true unconditioned practice outside the realm. From this arises the seed of consciousness of expedient transformation birth and death, and again, relying on the unconditioned correct reception outside the realm, one arises with love for the Dharma of nirvana, deeply generating attachment, nourishing that seed of transformation, causing it to sprout, inviting expedient inconceivable transformation birth and death. Also, not understanding that there is no dharma outside the mind, rejecting and abandoning empty space, and separately cultivating myriad practices, this is also being deluded about the true meaning of the Middle Way, and initiating the supernatural penetration practice of entering the provisional outside the realm. From this arises the seed of consciousness of real reward transformation birth and death, and again, relying on the excellent and wonderful realm outside the realm, one arises with love for the Dharma of supernatural powers, deeply generating attachment, nourishing that seed of transformation, causing it to sprout, inviting real reward inconceivable transformation birth and death. Only when the twelve grades of ignorance are completely extinguished at the fruit of Buddhahood can the two deaths be forever eliminated.
Revealing the Middle Way Two Truths.
Binding the two truths of the Shared Teaching into the conventional truth, then the ten realms are all conventional truth. Taking non-being and non-emptiness as the true truth, then the Middle Way is what the ten realms rely on for delusion and enlightenment, and is the true truth. Clearly stating that the Middle Way is the true truth, so it is called 'revealing the Middle'.
Perfect entry into the Separate Two Truths.
The teaching of
以真諦顯中中但不有不空法性而已今明法性具一切法一切法皆趣不有不空則不有不空之外更無一法可得是十界之俗猶屬別義不有不空之真已成圓義也。
別三諦
顯中二諦則合有之與空為俗不有不空為真今分此俗諦為二謂有即是俗空即是真取真諦之不有不空名為中諦則二諦三諦但有開合之殊義無增減。
圓入別三諦
有即是俗空即是真不改別義不空不有名為中諦中諦具一切法則為圓中矣。
圓建立眾生
藏通別教雖亦各論四悉檀益而收機未普今圓教人窮心性源徹法界底自行既圓故四益亦普所謂為實施權開權顯實權實不二用與適宜如一雨所潤大地普洽也。
不思議二諦
二千性相皆名為俗一一無非實相故名為真三千之外無實相則即俗恒真事造即理具也實相之外無三千則即真恒俗理具即事造也故云理具事造兩重三千同居一念亦可云同居一塵同居一名如一念一切諸念亦然如一塵一切諸塵亦然如一名一切諸名亦然真俗不二真俗宛然。
圓證三德涅槃
法身德名性凈涅槃般若德名圓凈涅槃解脫德名方便凈涅槃唯是一心更不縱橫並別故名圓證藏通二教不知法身但有修得生空般若僅能凈于見思未得一切解脫別教謂法身本有般若修成解脫始滿則先後歷別不名圓證。
【現代漢語翻譯】 現代漢語譯本：以真諦來彰顯中道，這個中道既不是『有』，也不是『空』，而是法性（Dharmatā，一切事物本來的性質）本身。現在闡明法性具備一切法，一切法都歸趣于非『有』非『空』。那麼，在非『有』非『空』之外，再沒有一法可以獲得。這十法界（Ten realms，佛教宇宙觀中的十種生命存在狀態）的俗諦仍然屬於別教的定義，而非『有』非『空』的真諦已經成就了圓教的意義。
別教三諦
彰顯中道二諦，就是把『有』和『空』合稱為俗諦，非『有』非『空』稱為真諦。現在把這個俗諦分為二，即『有』就是俗諦，『空』就是真諦。取真諦的非『有』非『空』，名為中諦。那麼，二諦和三諦只有開合的不同，意義上沒有增減。
圓教融入別教三諦
'有』就是俗諦，『空』就是真諦，不改變別教的定義。非『空』非『有』名為中諦，中諦具備一切法，那就是圓教的中道了。
圓教建立眾生
藏教（Tripitaka teaching，聲聞乘教法）、通教（Common teaching，三乘共通教法）、別教（Distinct teaching，菩薩藏教法）雖然也各自論述四悉檀益（Four kinds of benefits，四種利益眾生的方法），但攝受眾生的範圍不廣。現在圓教的人窮究心性之源，徹悟法界之底，自身修行已經圓滿，所以四種利益也普遍。這就是所謂的『為實施權，開權顯實，權實不二，用與適宜』，就像一場雨水所滋潤的大地，普遍洽澤。
不可思議二諦
二千性相（Two thousand aspects of existence，一切事物的各種性質和狀態）都名為俗諦，每一個都不是實相（Reality，事物真實的樣貌），所以名為真諦。三千之外沒有實相，那就是即俗恒真，事造即理具（Phenomena are identical to principle，現象就是真理的體現）。實相之外沒有三千，那就是即真恒俗，理具即事造（Principle is identical to phenomena，真理就是現象的體現）。所以說理具事造兩重三千同居一念，也可以說同居一塵，同居一名。如一念一切諸念也是這樣，如一塵一切諸塵也是這樣，如一名一切諸名也是這樣。真俗不二，真俗宛然。
圓教證得三德涅槃
法身德（Dharmakāya virtue，佛的法身所具有的功德）名為性凈涅槃（Nirvana of pure nature，本性清凈的涅槃），般若德（Prajñā virtue，佛的智慧所具有的功德）名為圓凈涅槃（Perfectly pure Nirvana，圓滿清凈的涅槃），解脫德（Liberation virtue，佛的解脫所具有的功德）名為方便凈涅槃（Nirvana of skillful means and purity，以善巧方便達到的清凈涅槃）。這唯一是一心，更不縱橫並別，所以名為圓證。藏教和通教不知道法身，只有修得的生空（Emptiness of self，對自我的空性認知），般若僅僅能夠清凈見思惑（Delusions of views and thoughts，知見和思惟上的迷惑），沒有得到一切解脫。別教認為法身本來就有，般若修成，解脫才圓滿，那麼先後經歷差別，不名為圓證。
【English Translation】 English version: The Middle Way is revealed through the True Truth, which is neither 'existence' nor 'emptiness,' but rather the Dharmatā (the true nature of all things) itself. Now, it is clarified that the Dharmatā possesses all dharmas, and all dharmas converge on non-'existence' and non-'emptiness.' Therefore, beyond non-'existence' and non-'emptiness,' there is no other dharma to be attained. The mundane truth of the Ten Realms (Ten realms, the ten states of existence in Buddhist cosmology) still belongs to the definition of the Distinct Teaching, while the True Truth of non-'existence' and non-'emptiness' has already achieved the meaning of the Perfect Teaching.
The Three Truths of the Distinct Teaching
Revealing the Middle Way's Two Truths means combining 'existence' and 'emptiness' as the mundane truth, and non-'existence' and non-'emptiness' as the True Truth. Now, this mundane truth is divided into two, namely, 'existence' is the mundane truth, and 'emptiness' is the True Truth. Taking the non-'existence' and non-'emptiness' of the True Truth is named the Middle Truth. Then, the Two Truths and Three Truths only have differences in opening and closing, and there is no increase or decrease in meaning.
The Perfect Teaching Enters the Three Truths of the Distinct Teaching
'Existence' is the mundane truth, and 'emptiness' is the True Truth, without changing the definition of the Distinct Teaching. Non-'emptiness' and non-'existence' are named the Middle Truth, and the Middle Truth possesses all dharmas, which is the Middle Way of the Perfect Teaching.
The Perfect Teaching Establishes Sentient Beings
Although the Tripitaka teaching (Tripitaka teaching, the teachings of the Śrāvakayāna), the Common teaching (Common teaching, the teachings common to the Three Vehicles), and the Distinct teaching (Distinct teaching, the Bodhisattva-piṭaka teachings) each discuss the Four Kinds of Benefits (Four kinds of benefits, the four methods of benefiting sentient beings), their scope of embracing sentient beings is not broad. Now, those of the Perfect Teaching exhaustively investigate the source of the mind-nature and thoroughly understand the bottom of the Dharma Realm. Their own practice is already perfect, so the four kinds of benefits are also universal. This is what is called 'provisionally establishing the expedient for the sake of the real, opening the expedient to reveal the real, the expedient and the real are not two, and using them appropriately,' just like the earth moistened by a rain, universally saturated.
The Inconceivable Two Truths
The two thousand aspects of existence (Two thousand aspects of existence, all the qualities and states of all things) are all named the mundane truth, and each one is none other than Reality (Reality, the true appearance of things), so it is named the True Truth. There is no Reality outside the three thousand, which means that the mundane is always true, and phenomena are identical to principle (Phenomena are identical to principle, phenomena are the embodiment of truth). There are no three thousand outside of Reality, which means that the true is always mundane, and principle is identical to phenomena (Principle is identical to phenomena, truth is the embodiment of phenomena). Therefore, it is said that principle and phenomena, the two layers of the three thousand, reside in one thought, and it can also be said that they reside in one dust mote, and reside in one name. Just as one thought is like all thoughts, just as one dust mote is like all dust motes, just as one name is like all names. The true and the mundane are not two, and the true and the mundane are distinct.
The Perfect Teaching Realizes the Three Virtues of Nirvana
The Dharmakāya virtue (Dharmakāya virtue, the merits of the Dharmakāya of the Buddha) is named the Nirvana of pure nature (Nirvana of pure nature, Nirvana of pure nature), the Prajñā virtue (Prajñā virtue, the merits of the wisdom of the Buddha) is named Perfectly pure Nirvana (Perfectly pure Nirvana, perfectly pure Nirvana), and the Liberation virtue (Liberation virtue, the merits of the liberation of the Buddha) is named Nirvana of skillful means and purity (Nirvana of skillful means and purity, Nirvana achieved by skillful means). This is only one mind, and there is no vertical or horizontal separation, so it is named Perfect Realization. The Tripitaka teaching and the Common teaching do not know the Dharmakāya, and only have the emptiness of self (Emptiness of self, the emptiness of self), which is attained through cultivation. Prajñā can only purify the delusions of views and thoughts (Delusions of views and thoughts, delusions in knowledge and thought), and has not attained all liberation. The Distinct teaching believes that the Dharmakāya is originally present, Prajñā is cultivated, and liberation is only perfected, so there are differences in sequence, and it is not named Perfect Realization.
十乘觀法
第一觀不思議境者心佛眾生三無差別佛法眾生法一一皆不思議皆得為所觀境但初機之人則謂佛法太高生法太廣故但就現在自己陰界入法以為所觀又舍界入但觀于陰又舍前四陰但觀識陰又七八二識微細難觀前五根識現起時少故但以現前一念第六意識為所觀境近而復要也現前意識不起則已起則千十界中必落一界若落一界必具百界千如以此隨落一界之心非是心之少分必是心之全體心外更無百界千如故也若頓了此現前一念全具百界千如三千性相無自性無他性無共性無無因性無性亦無性則能頓證三德秘藏則為初發心時便成正覺則是定慧平等莊嚴則已遍破三惑則已了知一切諸法中皆有安樂性則已具足圓妙道品則已到於事理彼岸則為登于菩薩正位則為永超十魔八魔則已心心流注薩婆若海是謂上上根人秪千一法具足十法乘也若雖觀心未能頓入應念心佛眾生三無差別云何諸佛已悟我及眾生猶滯迷情由是緣無作四諦殷重發起四弘誓願因發心故一發一切發登發心住則是定慧平等莊嚴遍破三惑知一切法皆安樂性具圓妙道品到事理彼岸登菩薩正位超八魔十魔心心流入薩婆若海知一切法本不思議是謂上中根人于第二真正發菩提心具足十法乘也若雖發心心仍散動未能登位應念心體本來寂照善巧除錯或以即寂之照令不沉沒或以即照
【現代漢語翻譯】 現代漢語譯本
十乘觀法 第一觀，觀察不可思議之境，即心、佛、眾生三者並無差別。佛法、眾生法，每一法皆不可思議，皆可作為觀想的對象。但對於初學者來說，認為佛法過於高深，眾生法過於廣闊，所以只就現在自身的身（陰）、界（十八界）、處（十二入）等法作為觀想的對象。又捨棄界、處，只觀想於五陰。又捨棄前四陰，只觀想識陰。又第七識、第八識微細難以觀察，前五根識現起的時間又少，所以只以現前一念的第六意識作為觀想的境，因為它既近便又重要。現前意識不起則已，若已生起，則在十法界中必定落入一界。若落入一界，必定具足百界千如。因此，隨其落入某一界的心，並非是心的一小部分，必定是心的全體。心外更無百界千如。若能頓悟此現前一念全具百界千如、三千性相，無自性、無他性、無共性、無無因性、無性亦無無性，則能頓證三德秘藏，則為初發心時便成正覺，則是定慧平等莊嚴，則已遍破三惑，則已了知一切諸法中皆有安樂性，則已具足圓妙道品，則已到達事理的彼岸，則為登上菩薩的正位，則為永遠超越十魔八魔，則已心心流注薩婆若（Sarvajna，一切智）海。這便是上上根器的人，只於一法中具足十法乘。 若雖觀心，未能頓入，應念心、佛、眾生三無差別，為何諸佛已悟，我及眾生猶滯迷情？由此緣無作四諦，殷重發起四弘誓願。因發心故，一發一切發，登上發心住，則是定慧平等莊嚴，遍破三惑，知一切法皆安樂性，具圓妙道品，到事理彼岸，登菩薩正位，超八魔十魔，心心流入薩婆若海，知一切法本不思議。這便是上中根器的人，于第二真正發菩提心時，具足十法乘。 若雖發心，心仍散動，未能登位，應念心體本來寂照，善巧除錯，或以即寂之照令不沉沒，或以即照之寂
【English Translation】 English version
The Ten Contemplations The first contemplation is on the inconceivable realm, which means that the mind, the Buddha, and sentient beings are not different. Each and every dharma of the Buddha, dharmas of sentient beings are inconceivable and can be the object of contemplation. However, for beginners, they think that the Buddha's dharma is too profound and the dharmas of sentient beings are too broad. Therefore, they only take their own present skandhas (rupa, vedana, samjna, samskara, vijnana), realms (ayatana, the eighteen realms), and entrances (dhatu, the twelve entrances) as the objects of contemplation. Furthermore, they abandon the realms and entrances and only contemplate the skandhas. Moreover, they abandon the first four skandhas and only contemplate the vijnana (consciousness) skandha. Furthermore, the seventh and eighth consciousnesses are subtle and difficult to observe, and the arising time of the first five root consciousnesses is short. Therefore, they only take the present moment of the sixth consciousness as the object of contemplation, because it is both near and important. If the present consciousness does not arise, then it does not arise. If it has already arisen, then it must fall into one of the Ten Dharma Realms. If it falls into one realm, it must fully possess the Hundred Realms and Thousand Suchnesses. Therefore, the mind that falls into a certain realm is not a small part of the mind, but must be the entirety of the mind. Outside the mind, there are no Hundred Realms and Thousand Suchnesses. If one can suddenly realize that this present moment fully possesses the Hundred Realms and Thousand Suchnesses, the three thousand natures and appearances, without self-nature, without other-nature, without common-nature, without causeless-nature, without nature and also without non-nature, then one can suddenly realize the three secret treasures of virtue, then one will achieve perfect enlightenment at the very first moment of generating the aspiration for enlightenment, then it will be the equal adornment of samatha (concentration) and vipassana (wisdom), then one will have completely broken through the three delusions, then one will have understood that there is happiness in all dharmas, then one will have fully possessed the perfect and wonderful path factors, then one will have reached the other shore of phenomena and principle, then one will have ascended to the correct position of a Bodhisattva, then one will have forever transcended the ten demons and eight demons, then one's mind will be constantly flowing into the Sarvajna (all-knowing wisdom) sea. This is what is meant by a person of the highest capacity, who fully possesses the ten vehicles of dharma in just one dharma. If, although contemplating the mind, one cannot suddenly enter, one should contemplate that the mind, the Buddha, and sentient beings are not different. Why have the Buddhas already awakened, while I and sentient beings are still stuck in delusion? Because of this, one should rely on the uncreated Four Noble Truths and earnestly generate the Four Great Vows. Because of generating the aspiration for enlightenment, one generation generates all generations, ascending to the stage of generating the aspiration for enlightenment, then it will be the equal adornment of samatha and vipassana, completely breaking through the three delusions, knowing that all dharmas have the nature of happiness, fully possessing the perfect and wonderful path factors, reaching the other shore of phenomena and principle, ascending to the correct position of a Bodhisattva, transcending the eight demons and ten demons, the mind constantly flowing into the Sarvajna sea, knowing that all dharmas are originally inconceivable. This is what is meant by a person of upper-middle capacity, who fully possesses the ten vehicles of dharma when truly generating the Bodhi mind for the second time. If, although generating the aspiration for enlightenment, the mind is still scattered and cannot ascend to the stage, one should contemplate that the nature of the mind is originally quiescent and illuminating, skillfully adjusting it. Either use the illumination of quiescence to prevent it from sinking, or use the quiescence of illumination
之寂令不浮散浮沉病除心體明凈則能遍破三惑證安樂性具圓道品到事理岸登菩薩位超越魔境入薩婆若知一切法本不思議初發心時便成正覺是謂上下根人于第三善巧安心止觀具足十法乘也若雖以止觀安心心仍未安未得即證寂照本體必于所觀一念三千之境猶存意解未知當下即空假中應以四性而簡責之其根利者秪觀一念三千無自生性即當悟入無生無生則無不生三諦圓顯十乘具足若根鈍者破自則必計他破他則必計共破共必計無因展轉破盡方悟無生具足十乘若猶未悟必當度入相續假中應觀此一念三千為前念不滅后念續耶為前念滅后念續耶為前念亦滅亦不滅后念續耶為前念非滅非不滅后念續耶若仍不悟必當度入待待假中應觀此一念三千為待有念而立耶為待無念而立耶為待亦有念亦無念而立耶為待非有念非無念而立耶如此展轉簡責若能悟入無生無不生者則知一切諸法中悉有安樂性具圓道品到事理岸登菩薩位超越魔境入薩婆若知一切法本不思議便成正覺定慧莊嚴是謂中上根人于第四破法遍具足十法乘也若雖約因成相續相待遍破諸惑仍未入者應思一切諸法中悉有安樂性但除其病不除其法如金錍去膜養珠如郢匠去聖存鼻那得一向破法則破卻成塞今須善識通塞若塞須破若通須護如聖王輪寶能破能安由此識通塞故即塞成通煩惱即菩提菩提通達無
【現代漢語翻譯】 現代漢語譯本： 如果通過寂靜（之寂，寂滅的寂）來使心不浮散、不浮沉，各種病癥消除，心體變得明凈，就能普遍破除見思惑、塵沙惑、無明惑（三惑），證得安樂的自性，具足圓滿的道品，到達事理的彼岸，登上菩薩的果位，超越魔的境界，進入薩婆若（Sarvajña，一切智），了知一切法本來不可思議，最初發心之時便成就正覺。這叫做上根和下根的人，在第三個善巧安心止觀的方法中，具足十法乘（十種修行方法）。 如果雖然用止觀來安心，心仍然沒有安定，沒有立即證得寂照的本體，對於所觀的一念三千（一念三千，指在一念之中包含三千世界）的境界，仍然存有意解，不知道當下就是空、假、中（空假中，佛教的三種諦理），就應該用四性（四性，指諸法的四種本性）來簡別和責問它。如果根器銳利的人，只要觀察一念三千沒有自生性，就能悟入無生（無生，指不生不滅的真理），無生則無不生，空、假、中三諦圓滿顯現，十法乘具足。如果根器遲鈍的人，破除自性就必定計較他性，破除他性就必定計較共性，破除共性就必定計較無因，這樣輾轉破除乾淨，才能悟入無生，具足十法乘。如果仍然沒有領悟，就必定要進入相續假中（相續假，指事物前後相續的假象），應該觀察這一念三千，是前念不滅后念相續呢？還是前念滅后念相續呢？還是前念亦滅亦不滅后念相續呢？還是前念非滅非不滅后念相續呢？如果仍然沒有領悟，就必定要進入相待假中（相待假，指事物相互依存的假象），應該觀察這一念三千，是等待有念而成立呢？還是等待無念而成立呢？還是等待亦有念亦無念而成立呢？還是等待非有念非無念而成立呢？像這樣輾轉簡別和責問，如果能夠悟入無生無不生，就知道一切諸法中都有安樂的自性，具足圓滿的道品，到達事理的彼岸，登上菩薩的果位，超越魔的境界，進入薩婆若（Sarvajña，一切智），了知一切法本來不可思議，便成就正覺，以禪定和智慧來莊嚴自身。這叫做中根和上根的人，在第四個破法遍的方法中，具足十法乘。 如果雖然依據因緣成就的相續、相待來普遍破除各種迷惑，仍然沒有進入，就應該思考一切諸法中都有安樂的自性，只是要去除其病，而不是去除其法，就像用金錍（金錍，一種金製的醫療工具）去除眼膜來養護珍珠，就像郢地的匠人去除鼻子上的污垢而保留鼻子。哪能一味地破除法則，破除了反而會造成阻塞。現在必須善於識別通達和阻塞。如果是阻塞，就必須破除；如果是通達，就必須守護。就像聖王的輪寶，能破除也能安立。由於認識通達和阻塞的緣故，阻塞就變成通達，煩惱就是菩提（Bodhi，覺悟），菩提通達無礙。
【English Translation】 English version: If one uses quiescence (之寂, zhī jì, quiescence of extinction) to prevent the mind from being scattered or agitated, and eliminates various ailments, making the mind clear and pure, then one can universally break through the three illusions: illusions of views and affections, illusions like dust and sand, and illusions of ignorance (三惑, sān huò). One can attain the blissful nature, possess the complete path factors, reach the shore of principle and reality, ascend to the position of a Bodhisattva, transcend the realm of demons, and enter Sarvajña (薩婆若, Sà pó rě, all-knowing wisdom), knowing that all dharmas are originally inconceivable. At the very moment of initial aspiration, one achieves perfect enlightenment. This is called the complete possession of the ten vehicles (十法乘, shí fǎ shèng, ten methods of practice) in the third skillful means of pacifying the mind through cessation and contemplation for people of both superior and inferior faculties. If, although using cessation and contemplation to pacify the mind, the mind is still not settled, and one has not immediately attained the essence of quiescent illumination, and one still holds onto conceptual interpretations of the realm of 'a single thought containing three thousand worlds' (一念三千, yī niàn sān qiān, the concept that a single thought contains the entirety of existence), not knowing that the present moment is immediately emptiness, provisionality, and the middle way (空假中, kōng jiǎ zhōng, the three truths of emptiness, provisional existence, and the middle way), then one should use the four natures (四性, sì xìng, the four inherent natures of phenomena) to examine and question it. If one has sharp faculties, simply contemplating that a single thought containing three thousand worlds has no self-arising nature, one will awaken to non-arising (無生, wú shēng, the truth of non-origination). Non-arising then implies no non-arising, the three truths of emptiness, provisionality, and the middle way are fully revealed, and the ten vehicles are complete. If one has dull faculties, breaking self will inevitably lead to clinging to other, breaking other will inevitably lead to clinging to both, breaking both will inevitably lead to clinging to no cause. Only by completely breaking through in this way can one awaken to non-arising and possess the ten vehicles. If one still has not awakened, one must enter into the provisionality of continuity (相續假, xiāng xù jiǎ, the illusion of continuous succession). One should contemplate whether this single thought containing three thousand worlds is a continuation of the previous thought without ceasing, or whether it is a continuation of the previous thought after it has ceased, or whether it is a continuation of the previous thought that is both ceasing and not ceasing, or whether it is a continuation of the previous thought that is neither ceasing nor not ceasing. If one still has not awakened, one must enter into the provisionality of dependence (相待假, xiāng dài jiǎ, the illusion of mutual dependence). One should contemplate whether this single thought containing three thousand worlds is established dependent on the existence of thought, or whether it is established dependent on the non-existence of thought, or whether it is established dependent on both the existence and non-existence of thought, or whether it is established dependent on neither the existence nor non-existence of thought. By repeatedly examining and questioning in this way, if one can awaken to non-arising and non-non-arising, then one will know that in all dharmas there is blissful nature, complete path factors, reaching the shore of principle and reality, ascending to the position of a Bodhisattva, transcending the realm of demons, and entering Sarvajña (薩婆若, Sà pó rě, all-knowing wisdom), knowing that all dharmas are originally inconceivable, and one achieves perfect enlightenment, adorned with meditation and wisdom. This is called the complete possession of the ten vehicles in the fourth method of universally breaking through dharmas for people of medium and superior faculties. If, although universally breaking through various delusions based on the continuity and dependence of conditions, one still has not entered, one should contemplate that in all dharmas there is blissful nature, but one should only remove the illness and not remove the dharma, just as using a golden needle (金錍, jīn pī, a golden medical tool) to remove the membrane to nourish the pearl, just as a craftsman from Ying removes the blemish but preserves the nose. How can one unilaterally break through the dharma, breaking it only to create an obstruction? Now one must be skilled at recognizing unobstructedness and obstruction. If it is an obstruction, it must be broken through; if it is unobstructed, it must be protected. Just like the wheel treasure of a holy king, it can break through and also establish. Because of recognizing unobstructedness and obstruction, obstruction becomes unobstructedness, afflictions are Bodhi (菩提, Pú tí, enlightenment), and Bodhi is unobstructed and pervasive.
復煩惱生死即涅槃涅槃寂滅無復生死則能具足圓妙道品到事理岸登菩薩位超越魔境入薩婆若知一切法本不思議便成正覺定慧莊嚴遍破三惑是謂中中根人于第五識通塞具足十法乘也若雖識通塞仍未能即塞成通應觀現前一念三千性相不可思議即是圓心念處一心念處一切心念處正勤䇿發緣如意定而生五根令其增長而成五力調停七覺趣八正道開圓三解脫門而入秘藏則為到於事理彼岸登菩薩位超越魔境入薩婆若知一切法本不思議便成正覺定慧莊嚴遍破三惑證得諸法皆安樂性是謂中下根人于第六調適道品具足十法乘也若雖調練無作道品而觀慧力弱蓋障偏起不能入位必有無始事障未除應審觀察何障偏重數數現起兼以事行而對治之理觀為主事行為助正助合行不惜身命誓當克證終弗懈息由事理二治能斷無始事理二幻障故豁然證入位相分明則為永超魔網入薩婆若知一切法本不思議便成正覺定慧莊嚴遍破三惑證安樂性具足圓妙道品是謂下上根人于第七對治助開具足十法乘也然對治助開之時縱令鈍根必皆有益倘不知次位起增上慢以凡濫聖招過不輕故須深自簡察為究竟耶為分證耶為相似耶抑亦僅僅小輕安耶既知位次不起上慢必有強軟諸魔惱亂真修須加安忍不動不退䇿進五品而階十信既階十信六根清凈得順道法易生法愛須離法愛而入分真入分真已分
【現代漢語翻譯】 現代漢語譯本 煩惱、生死即是涅槃（梵語，意為寂滅），涅槃寂滅之後不再有生死，這樣就能具足圓滿微妙的道品，到達事理的彼岸，登上菩薩的果位，超越魔的境界，進入薩婆若（梵語，意為一切智），了知一切法的本性不可思議，便能成就正覺，以禪定和智慧莊嚴自身，普遍破除見思、塵沙、無明三種迷惑。這便是中等根性的人，在第五識的通達和阻塞上，具足了十法乘（修行的十個階段或方面）。 如果即使通達了第五識的通塞，仍然不能立即將阻塞轉化為通達，就應當觀察現前一念的三千性相不可思議，這就是圓心念處（觀心的圓滿方法），一心念處（專注一心的觀法），一切心念處（觀一切心的法門），以精進的正勤鞭策，緣于如意禪定，從而生出信等五根，使其增長而成為五力，調停七覺支，趣向八正道，開啟圓滿的三解脫門，而進入秘藏。這樣就到達了事理的彼岸，登上菩薩的果位，超越魔的境界，進入薩婆若，了知一切法的本性不可思議，便能成就正覺，以禪定和智慧莊嚴自身，普遍破除三種迷惑，證得諸法皆是安樂的自性。這便是中下根性的人，在第六調適道品上，具足了十法乘。 如果即使調練了無作道品，而觀慧的力量薄弱，蓋障（煩惱的覆蓋和障礙）偏重升起，不能進入果位，必定有無始以來的事障（由行為或事件產生的障礙）沒有消除。應當審慎觀察哪種障礙偏重，頻繁地顯現，同時以事行（實際行動）來對治它，以理觀（理論上的觀照）為主，以事行為輔助，正觀和助行相結合，不惜身命，發誓一定要剋期取證，始終不懈怠。由於事和理兩種對治，能夠斷除無始以來的事和理兩種幻障，從而豁然證入果位，位相分明。這樣就永遠超越了魔網，進入薩婆若，了知一切法的本性不可思議，便能成就正覺，以禪定和智慧莊嚴自身，普遍破除三種迷惑，證得安樂的自性，具足圓滿微妙的道品。這便是下上根性的人，在第七對治助開上，具足了十法乘。 然而在對治助開的時候，縱然是鈍根的人，必定都會有所利益。倘若不知道次第位次，生起增上慢（未證言證的傲慢），以凡夫冒充聖人，招致的過失不輕。所以必須深刻地自我簡擇，是究竟證悟了嗎？是分證了嗎？是相似證悟了嗎？還是僅僅是小小的輕安？既然知道了位次，不起增上慢，必定有強硬或軟弱的各種魔來惱亂真正的修行，必須加以安忍，不動搖，不退轉，策進五品（五種修行階段），從而階升十信（十種信心）。既然階升了十信，六根清凈，容易生起順道之法和法愛，必須遠離法愛，而進入分真（部分證悟）。進入分真之後，分...
【English Translation】 English version Samsara (cycle of birth and death) and afflictions are none other than Nirvana (Sanskrit, meaning extinction). When Nirvana is realized and there is no more birth and death, one can fully possess the perfect and wondrous path, reach the shore of principle and phenomena, ascend to the position of Bodhisattva, transcend the realm of demons, enter Sarvajna (Sanskrit, meaning all-knowing), and realize that the nature of all dharmas is inconceivable. One can then attain perfect enlightenment, adorn oneself with Samadhi (meditative absorption) and wisdom, and universally destroy the three illusions of views and thoughts, dust and sand, and ignorance. This is what it means for a person of medium capacity to fully possess the ten vehicles (ten stages or aspects of practice) in the understanding and obstruction of the fifth consciousness. If, even after understanding the unobstructed and obstructed nature of the fifth consciousness, one is still unable to immediately transform obstruction into unobstructedness, one should contemplate the inconceivable three thousand natures and forms in the present moment of thought. This is the perfect mindfulness of mind, the mindfulness of one mind, and the mindfulness of all minds. Urge oneself forward with diligent effort, focusing on the Samadhi of wish-fulfillment, thereby generating the five roots of faith, etc., causing them to grow and become the five powers, harmonizing the seven factors of enlightenment, moving towards the Eightfold Path, opening the perfect three gates of liberation, and entering the secret treasury. In this way, one reaches the shore of principle and phenomena, ascends to the position of Bodhisattva, transcends the realm of demons, enters Sarvajna, and realizes that the nature of all dharmas is inconceivable. One can then attain perfect enlightenment, adorn oneself with Samadhi and wisdom, universally destroy the three illusions, and realize that all dharmas are of the nature of bliss. This is what it means for a person of medium-low capacity to fully possess the ten vehicles in the sixth practice of adapting the path. If, even after training in the unconditioned practice, the power of contemplative wisdom is weak, and the coverings and obstructions of afflictions arise predominantly, preventing one from entering the stage, there must be beginningless karmic obstructions that have not been removed. One should carefully observe which obstruction is predominant and frequently arises, and simultaneously counteract it with practical actions, taking theoretical contemplation as the main focus and practical actions as assistance. Combining correct contemplation and auxiliary practices, one should not spare one's life, vowing to attain realization within a set time and never slackening. Because of the two counteractions of phenomena and principle, one can cut off the beginningless illusions of phenomena and principle, thereby suddenly realizing entry into the stage, with clear distinctions in position. In this way, one forever transcends the net of demons, enters Sarvajna, realizes that the nature of all dharmas is inconceivable, attains perfect enlightenment, adorns oneself with Samadhi and wisdom, universally destroys the three illusions, realizes the nature of bliss, and fully possesses the perfect and wondrous path. This is what it means for a person of low-high capacity to fully possess the ten vehicles in the seventh practice of assisting in opening through counteraction. However, during the time of assisting in opening through counteraction, even a person of dull capacity will surely benefit. If one does not know the order of stages and arises with arrogance of attainment (claiming to have attained what one has not), and pretends to be a sage while being a common person, the resulting fault is not light. Therefore, one must deeply examine oneself: Is it ultimate enlightenment? Is it partial enlightenment? Is it similar enlightenment? Or is it merely a small amount of ease? Since one knows the stage and does not arise with arrogance, there will surely be various demons, strong or weak, to disturb true practice. One must add patience, not wavering, not retreating, and urging forward the five stages of practice, thereby ascending the ten faiths. Since one has ascended the ten faiths, the six senses are purified, and it is easy to generate dharmas that accord with the path and love for the Dharma. One must leave behind the love for the Dharma and enter partial realization. After entering partial realization, part...
得大理大誓願大莊嚴大智斷大遍知大道大用大權實大利益大無住是謂下根人具修十法而成大乘乘是大乘游於四方直至道場自運功畢運他不休故此十乘妙觀全性起修全修顯性非橫非豎橫豎該徹也。
附三慈體相
生緣慈有六種差別 一凡夫修生緣慈成梵王福以愛為體 二外道修生緣慈取梵天果以見為體 三藏教二乘修生緣慈對治瞋恚作父母親屬想以世諦為體菩薩修生緣慈廣行濟度亦以世諦為體然皆不起我人等執依折空觀得成 四通教三乘修生緣慈皆了生空依體空觀得成緣六凡境亦得以世諦為體 五別教次第先修生緣慈亦以世諦為體不起我人等妄執亦是依析體二空觀成(十信析空十住體空) 六圓教一心中修生緣慈知十法界即空假中緣此即空假中之十界有情一一皆作父母等想故以妙有為門得論六即。
法緣慈有四種差別 一藏教二乘了生空故觀諸眾生唯是四大五蘊不生瞋惱隨力濟度以生空觀為體(菩薩雖未證空亦得修空) 二通教三乘了生本空法亦如幻二乘隨力濟度菩薩弘誓遍周同以空觀為體 三別教次第修法緣慈知空而不住空悟緣生法廣度九界以從空入假觀為體 四圓教一心中修法緣慈知十界緣生之法即空假中緣此即空假中之十界法知其無性故以妙無為門得論六即。
無緣慈有二種差別 一別
【現代漢語翻譯】 現代漢語譯本： 獲得廣大的真理、廣大的誓願、廣大的莊嚴、廣大的智慧決斷、廣大的普遍覺知、廣大的道路、廣大的作用、廣大的權巧真實、廣大的利益、廣大的無所住，這被稱為下根之人具足修習十種方法而成就大乘。大乘是乘載，乘坐大乘遊歷四方直至道場，自身運用功行完畢，也幫助他人不停止。因此這十乘妙觀，完全從自性生起修習，完全通過修習顯現自性，不是橫向也不是縱向，而是橫向縱向都包含透徹。
附：三種慈的體相
生緣慈有六種差別：一、凡夫修習生緣慈，成就梵王福報，以愛為本體。二、外道修習生緣慈，取得梵天果報，以見解為本體。三、藏教二乘修習生緣慈，爲了對治瞋恚，作父母親屬想，以世俗諦為本體。菩薩修習生緣慈，廣泛地進行救濟度化，也以世俗諦為本體，然而都不生起我人等執著，依靠分析空觀得以成就。四、通教三乘修習生緣慈，都了達眾生是空，依靠體空觀得以成就，緣於六凡之境界，也可以以世俗諦為本體。五、別教次第修習生緣慈，也以世俗諦為本體，不生起我人等虛妄執著，也是依靠分析空觀和體空觀成就（十信位分析空，十住位體悟空）。六、圓教在一念心中修習生緣慈，了知十法界即是空、假、中，緣於此即空、假、中之十界有情，一一都當作父母等想，所以以妙有為入門，可以論述六即。
法緣慈有四種差別：一、藏教二乘了達眾生是空，所以觀察諸眾生唯是四大五蘊，不生瞋惱，隨能力救濟度化，以生空觀為本體（菩薩雖然沒有證悟空性，也可以修習空觀）。二、通教三乘了達眾生本性是空，法也如幻，二乘隨能力救濟度化，菩薩弘大的誓願周遍，同樣以空觀為本體。三、別教次第修習法緣慈，了知空而不停留在空，領悟緣起之法，廣泛地度化九法界，以從空入假觀為本體。四、圓教在一念心中修習法緣慈，了知十法界緣起之法即是空、假、中，緣於此即空、假、中之十界法，了知其沒有自性，所以以妙無為入門，可以論述六即。
無緣慈有兩種差別：一、別教
【English Translation】 English version: Obtaining great reason, great vows, great adornment, great wisdom and discernment, great universal knowledge, great path, great function, great expedient truth, great benefit, great non-abiding; this is what is called the inferior-rooted person who fully cultivates the ten dharmas and thus accomplishes the Great Vehicle. The Great Vehicle is a vehicle; riding the Great Vehicle, one travels in all directions until reaching the Bodhi-mandala (place of enlightenment), one's own application of merit is completed, and one helps others without ceasing. Therefore, these Ten Contemplations of the Wondrous Vehicle, arise entirely from one's nature through cultivation, and fully manifest one's nature through cultivation; they are neither horizontal nor vertical, but encompass both horizontally and vertically.
Appendix: The Three Kinds of Loving-kindness (慈, Ci) and Their Characteristics
Loving-kindness based on sentient beings (生緣慈, shēng yuán cí) has six kinds of differences: 1. Ordinary people cultivate loving-kindness based on sentient beings and achieve the blessings of a Brahma King, with love as its essence. 2. Non-Buddhist (外道, wàidào) cultivate loving-kindness based on sentient beings and attain the fruit of the Brahma Heaven, with views as its essence. 3. The Two Vehicles (二乘, èrchéng) of the Tripitaka Teaching (藏教, Zàngjiào) cultivate loving-kindness based on sentient beings to counteract anger, thinking of others as parents and relatives, with mundane truth (世諦, shìdì) as its essence. Bodhisattvas cultivate loving-kindness based on sentient beings, extensively practicing deliverance, also with mundane truth as its essence, yet they do not give rise to attachments to self and others, and achieve it by relying on the analytical emptiness contemplation (折空觀, zhé kōng guān). 4. The Three Vehicles (三乘, sānchéng) of the Common Teaching (通教, Tōngjiào) cultivate loving-kindness based on sentient beings, all understanding that sentient beings are empty, and achieve it by relying on the contemplation of emptiness of the substance (體空觀, tǐ kōng guān), connecting with the realms of the six ordinary beings (六凡境, liù fán jìng), and can also take mundane truth as its essence. 5. The Separate Teaching (別教, Biéjiào) cultivates loving-kindness based on sentient beings in stages, also taking mundane truth as its essence, not giving rise to false attachments to self and others, and also achieves it by relying on the analytical emptiness contemplation and the contemplation of emptiness of the substance (the Ten Faiths analyze emptiness, the Ten Dwellings realize the emptiness of the substance). 6. The Perfect Teaching (圓教, Yuánjiào) cultivates loving-kindness based on sentient beings in a single thought, knowing that the Ten Dharma Realms (十法界, shí fǎjiè) are identical to emptiness, provisional existence, and the Middle Way (空假中, kōng jiǎ zhōng), connecting with the sentient beings of these Ten Realms of emptiness, provisional existence, and the Middle Way, each and every one thinking of them as parents, etc., therefore taking the wonderful existence (妙有, miàoyǒu) as the gateway, and can discuss the Six Identities (六即, liù jí).
Loving-kindness based on dharmas (法緣慈, fǎ yuán cí) has four kinds of differences: 1. The Two Vehicles of the Tripitaka Teaching understand that sentient beings are empty, therefore observing that all sentient beings are merely the Four Great Elements (四大, sìdà) and the Five Aggregates (五蘊, wǔyùn), not giving rise to anger, and delivering them according to their ability, taking the contemplation of the emptiness of sentient beings (生空觀, shēng kōng guān) as its essence (although Bodhisattvas have not yet realized emptiness, they can also cultivate the contemplation of emptiness). 2. The Three Vehicles of the Common Teaching understand that the fundamental nature of sentient beings is empty, and dharmas are also like illusions, the Two Vehicles deliver them according to their ability, and the Bodhisattvas' great vows are all-encompassing, similarly taking the contemplation of emptiness (空觀, kōng guān) as its essence. 3. The Separate Teaching cultivates loving-kindness based on dharmas in stages, knowing emptiness but not dwelling in emptiness, realizing the dharma of dependent origination (緣生法, yuán shēng fǎ), extensively delivering the Nine Dharma Realms, taking the contemplation of entering provisional existence from emptiness (從空入假觀, cóng kōng rù jiǎ guān) as its essence. 4. The Perfect Teaching cultivates loving-kindness based on dharmas in a single thought, knowing that the dharmas of dependent origination of the Ten Realms are identical to emptiness, provisional existence, and the Middle Way, connecting with the dharmas of these Ten Realms of emptiness, provisional existence, and the Middle Way, knowing that they have no self-nature, therefore taking the wonderful non-existence (妙無, miàowú) as the gateway, and can discuss the Six Identities.
Loving-kindness without object (無緣慈, wú yuán cí) has two kinds of differences: 1. The Separate Teaching
教十回向不緣十界假名之眾生不緣十界五蘊之法相惟緣中道佛性故名無緣以相以中道為體(若登初地后則與圓慈同) 二圓人初心即了三千諸法一一當體即中中道之外更無別法能所頓絕與拔難思得論六即故有觀行無緣慈乃至究竟無緣慈義只一慈體而論三慈故三慈皆妙三慈皆論六即如慈心三昧有此種種差別悲喜舍亦如是但約與樂名慈拔苦名悲見他得樂心生適悅名喜怨親平等一相心無系著名舍也。
教觀綱宗釋義(終)
【現代漢語翻譯】 現代漢語譯本：教門十回向不攀緣十法界假名之眾生，不攀緣十法界五蘊之法相，唯獨攀緣中道佛性，所以稱為『無緣』，以法相與中道為本體（如果證到初地之後，就與圓教的慈悲相同）。 圓教之人，在最初發心時就明瞭三千諸法，每一法當下就是中道，在中道之外，再沒有其他法。能觀與所觀頓然斷絕，救拔之功難以思議，可以從六即的層面來討論，所以有觀行無緣慈，乃至究竟無緣慈的意義。實際上只有一個慈悲的本體，而論述三種慈悲，所以三種慈悲都是妙用，三種慈悲都可從六即的層面來討論。例如慈心三昧，就有這種種差別。悲、喜、舍也是如此，只是從給予快樂的角度稱為『慈』，從解除痛苦的角度稱為『悲』，見到他人得到快樂，心中感到舒適喜悅稱為『喜』，對怨家親友平等相待，心中沒有牽掛執著稱為『舍』。 《教觀綱宗釋義》（終）
【English Translation】 English version: The Ten Dedications in the Teaching School do not cling to the falsely named beings of the Ten Realms (Ten realms of existence), nor do they cling to the Dharma characteristics of the Five Aggregates (Skandhas) of the Ten Realms. They only cling to the Buddha-nature of the Middle Way (Madhyamaka), hence they are called 'Unconditioned' (Wu Yuan), taking phenomena and the Middle Way as their essence (If one attains the first Bhumi (stage of Bodhisattva), it is the same as the perfect compassion of the Perfect Teaching). A person of the Perfect Teaching understands all Three Thousand Dharmas (phenomena) at the very first moment of aspiration. Each and every Dharma is immediately the Middle Way itself. Outside of the Middle Way, there is no other Dharma. The ability to perceive and what is perceived are instantly cut off. The merit of deliverance is inconceivable and can be discussed from the perspective of the Six Identities (Liu Ji). Therefore, there is the meaning of Contemplative Unconditioned Loving-kindness (Guan Xing Wu Yuan Ci), and even Ultimate Unconditioned Loving-kindness (Jiu Jing Wu Yuan Ci). In reality, there is only one essence of loving-kindness, but three kinds of loving-kindness are discussed. Therefore, all three loving-kindnesses are wonderful functions, and all three loving-kindnesses can be discussed from the perspective of the Six Identities. For example, the Samadhi of Loving-kindness (Ci Xin San Mei) has these various differences. Compassion (Bei), Joy (Xi), and Equanimity (She) are also like this, but from the perspective of giving happiness, it is called 'Loving-kindness'; from the perspective of relieving suffering, it is called 'Compassion'; seeing others attain happiness and feeling comfortable and joyful in the heart is called 'Joy'; treating enemies and relatives equally, with no attachments or clinging in the heart, is called 'Equanimity'. Explanation of the Outline and Principles of the Teachings and Contemplation (Jiao Guan Gang Zong Shi Yi) (End)