Chinese
吾十信位八相成道所放变化佛。为实佛故退还令修。问。若尔会通宗次第中。作三乘共行形相如何。答。须陀洹人作五方便。即为十信三位。谓大集经云。十信为三品。谓一下品为干慧。二中品为随信地。三上品为法行地。谓中上品为性地也。次二住为薄地。谓第三第四二住也。乃至第十住为辟支佛地。若准位者。性种为新发意。道种为久行。初地已上为阿毗跋致也。等觉为一生补处。妙觉为佛地。若约自通宗者。十信为外凡。故干慧地习种位通二。谓若从顿教而入者。立五品弟子。隐菩萨位道理。以十住为干慧地。性种道种二位入初地近方便故。为八忍地。初二三地是信忍。故名须陀洹为见地。四五六地是顺忍。故名斯陀含为薄地。七八九地是无生忍。故名阿那含为离欲地。第十地是寂灭忍。下品故名阿罗汉为已办地。等觉为辟支佛地。通名前诸位为菩萨地。名妙觉为佛地。上来括法镜论师意。俨和上意彼师义有三重教。谓三乘共行十地者。弟子无圆教。所以者何。二乘名无入一乘者故。又小乘中唯一释迦菩萨成佛。自余无成佛者故也。不立共行十地故凡立共行十地。意引一切小乘人为入大乘故。是故问答意同不立共行十地类。故先明小乘及一乘。通始终顿三教之回心义立初也。始终顿三教直进义合来立次也。今此 现代汉语译本 吾十信位八相成道所放变化佛（指为了度化众生而示现的佛），为了使其成为真正的佛，退还令其重新修行。问：如果这样，在会通宗的次第中，作为三乘（声闻乘、缘觉乘、菩萨乘）共行的形态应该如何理解？答：须陀洹（梵文Srotāpanna，预流果，小乘初果）之人修五方便行，即为十信中的三位。如《大集经》所说，十信分为三品：下品为干慧地，中品为随信地，上品为法行地。中品和上品也称为性地。其次，二住为薄地，即第三和第四二住。乃至第十住为辟支佛（梵文Pratyekabuddha，缘觉）地。如果按照位次来划分，性种性是新发意菩萨，道种性是久行菩萨，初地以上是不退转菩萨（梵文 Avinivartanīya）。等觉菩萨是一生补处菩萨，妙觉菩萨是佛地。如果按照自通宗的观点，十信是外凡位。所以干慧地习种位通于二乘。如果从顿教而入，则立五品弟子位，隐藏菩萨位的道理。以十住为干慧地，性种性和道种性二位进入初地，接近方便位，为八忍地。初地、二地、三地是信忍，所以须陀洹被称为见地。四地、五地、六地是顺忍，所以斯陀含（梵文 Sakṛdāgāmin，一来果）被称为薄地。七地、八地、九地是无生忍，所以阿那含（梵文 Anāgāmin，不还果）被称为离欲地。第十地是寂灭忍，下品所以阿罗汉（梵文 Arhat，无学果）被称为已办地。等觉是辟支佛地。总称前面所有位次为菩萨地，称妙觉为佛地。以上是概括法镜论师的观点。俨和上的观点是，法镜论师的义理有三重教，即三乘共行十地，弟子没有圆教。为什么呢？因为二乘人没有进入一乘的说法。而且小乘中只有释迦菩萨成佛，其余没有成佛的。不立共行十地，所以凡是立共行十地，意在引导一切小乘人进入大乘。因此，问答的意图是不立共行十地之类。所以先阐明小乘和一乘，贯通始终顿三教的回心之义，以此作为开端。始终顿三教直进之义合起来作为其次。现在这里。
English
English version The transformation Buddhas released by the Eightfold Path to Enlightenment in the Ten Faith Positions are made to return and cultivate in order to become true Buddhas. Question: If that is the case, how should the form of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) practiced together be understood in the order of the Comprehensive School? Answer: A Srotāpanna (stream-enterer, the first fruit of the Śrāvakayāna path) practices the Five Expedient Means, which are the three positions within the Ten Faiths. As stated in the Mahāsaṃnipāta Sūtra, the Ten Faiths are divided into three grades: the lower grade is the Dry Wisdom Ground, the middle grade is the Ground of Following Faith, and the upper grade is the Ground of Dharma Practice. The middle and upper grades are also called the Nature Ground. Next, the Two Abodes are the Thin Ground, which are the third and fourth abodes. And so on, the Tenth Abode is the Pratyekabuddha (Solitary Buddha) Ground. If classified according to position, the Nature Lineage is the newly aspiring Bodhisattva, the Path Lineage is the long-practicing Bodhisattva, and the First Ground and above are the Avinivartanīya (non-retrogressing) Bodhisattvas. The Equal Enlightenment Bodhisattva is the One-Life-Remaining Bodhisattva, and the Wonderful Enlightenment Bodhisattva is the Buddha Ground. According to the Self-Penetration School's view, the Ten Faiths are the Outer Ordinary position. Therefore, the Dry Wisdom Ground's Habitual Lineage position encompasses both vehicles. If entering from the Sudden Teaching, then the Five Grades of Disciples are established, concealing the principles of the Bodhisattva position. The Ten Abodes are taken as the Dry Wisdom Ground, and the Nature Lineage and Path Lineage positions enter the First Ground, approaching the Expedient position, which is the Eightfold Patience Ground. The First, Second, and Third Grounds are the Patience of Faith, so the Srotāpanna is called the Seeing Ground. The Fourth, Fifth, and Sixth Grounds are the Compliant Patience, so the Sakṛdāgāmin (once-returner) is called the Thin Ground. The Seventh, Eighth, and Ninth Grounds are the Patience of Non-Birth, so the Anāgāmin (non-returner) is called the Ground of Detachment from Desire. The Tenth Ground is the Patience of Quiescence, and the lower grade Arhat (worthy one) is called the Ground of Accomplishment. Equal Enlightenment is the Pratyekabuddha Ground. All the preceding positions are collectively called the Bodhisattva Ground, and Wonderful Enlightenment is called the Buddha Ground. The above is a summary of the views of Dharma Mirror Master. The view of Venerable Yan is that the Dharma Mirror Master's doctrine has three levels of teaching, namely the Three Vehicles practicing together in the Ten Grounds, where disciples do not have the Perfect Teaching. Why? Because there is no saying that those of the Two Vehicles enter the One Vehicle. Moreover, in the Śrāvakayāna, only Śākyamuni Buddha attains Buddhahood, and no others do. The Ten Grounds of Common Practice are not established, so all who establish the Ten Grounds of Common Practice intend to guide all Śrāvakayāna practitioners to enter the Mahāyāna. Therefore, the intention of the question and answer is not to establish the Ten Grounds of Common Practice. Therefore, first clarify the Śrāvakayāna and the One Vehicle, connecting the meaning of turning the mind in the Three Teachings of Gradual, Ultimate, and Sudden, taking this as the beginning. The meaning of the direct advancement of the Three Teachings of Gradual, Ultimate, and Sudden is combined to form the next step. Now here. --------------------------------------------------------------------------------
Chinese
章意约实虽通终教。而约初回心发说干慧等十地。顿教有三乘共行十地。而不明别位次第。故不用三乘共十地。问。若尔何故疏文顿教复作立干慧等十地之所以。而云此十地是一乘所用是三乘所入耶。是即一乘亦立共行十地耶。答。同教一乘约智故。同教一乘所用约别教直机故。小乘人无一乘故。不立共行十地。同教一乘所用。引下教中立共行十地之机者。皆是一乘所令。故约此义有共行十地。可思之也。又法标师依佛陀三藏为师。此三藏所立通宗大乘明如来藏真心道理为极。故此中皆摄楞伽仁王华严。以别教三乘六识为轨则。修成佛回入通教。通教以妄识为轨则。修成佛依通宗。如来藏真心依位地。更令修觉。俨师意者。三藏通宗大乘是三乘外华严一乘也。下始教摄于通教大乘。依此通教修成行者不信彼一乘。故名自受用身佛。为假名菩萨。此师义中无诤论。故自受用身佛名假名菩萨。藏师义中耳极钝根人不过初地。故名自受用身佛为假名菩萨。又初地之前菩萨名假名菩萨。有此诤论。问。佛陀三藏依楞伽经所说。说通大乘通宗大乘。故立通宗等教。何故俨师楞伽经不摄通宗中。答。文依楞伽经而义意趣。取华严为通宗。此师如是通三藏义也。为佛下因位故者。为欲引二乘时佛在十地。已外彼二乘不为求佛。故下因 现代汉语译本： 章意约略地概括了实虽通终教。但如果从最初发心来说，顿教阐述了干慧等十地（菩萨修行所经历的十个阶段），顿教中有三乘（声闻乘、缘觉乘、菩萨乘）共同修行的十地，但没有明确区分各个阶段的次第。因此不采用三乘共行的十地。问：如果这样，为什么疏文中顿教又设立干慧等十地呢？并且说这十地是一乘（唯一成佛之道）所用，是三乘所进入的呢？难道一乘也设立共同修行的十地吗？答：同教一乘是从智慧的角度来说的。同教一乘所用是从别教直机的角度来说的。小乘人没有一乘，所以不设立共同修行的十地。同教一乘所用，是为了引导下教中设立共同修行的十地的根机，这些都是一乘所引导的。所以从这个意义上说，有共同修行的十地，可以思考一下。另外，法标法师以佛陀三藏为师，这个三藏所立的通宗大乘，以阐明如来藏真心道理为最高境界。所以这里都包含《楞伽经》、《仁王经》、《华严经》。以别教三乘六识为准则，修成佛后回入通教。通教以妄识为准则，修成佛后依据通宗，如来藏真心依据位地，进一步使之觉悟。俨法师的观点是，三藏通宗大乘是三乘之外的华严一乘。下始教包含通教大乘。依据这个通教修成行者不相信那个一乘，所以称为自受用身佛（佛为自身利益而显现的佛身），是假名菩萨。这位法师的观点中没有争议。所以自受用身佛被称为假名菩萨。藏法师的观点中，耳根极钝的人不能超过初地，所以称自受用身佛为假名菩萨。或者说，初地之前的菩萨称为假名菩萨。存在这种争议。问：佛陀三藏依据《楞伽经》所说，阐述通大乘通宗大乘，所以设立通宗等教。为什么俨法师不把《楞伽经》包含在通宗中呢？答：文句依据《楞伽经》，而义理意趣上，取《华严经》作为通宗。这位法师是这样通达三藏的含义的。为了佛的下因位，是为了引导二乘时佛在十地之外，那些二乘不为了求佛，所以是下因。
English
English version: The meaning of 'Zhang' roughly summarizes the 'Shi Sui Tong Zhong Jiao'. However, if we consider the initial aspiration, the 'Dun Jiao' elaborates on the ten grounds of 'Gan Hui' (dry wisdom) and so on (the ten stages experienced by a Bodhisattva in practice). The 'Dun Jiao' includes the ten grounds practiced jointly by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), but it does not clearly distinguish the order of each stage. Therefore, the ten grounds practiced jointly by the Three Vehicles are not adopted. Question: If this is the case, why does the commentary on 'Dun Jiao' establish the ten grounds of 'Gan Hui' and so on? And why does it say that these ten grounds are used by the One Vehicle (the only path to Buddhahood) and are entered by the Three Vehicles? Does the One Vehicle also establish the ten grounds practiced jointly? Answer: The One Vehicle of the 'Tong Jiao' is from the perspective of wisdom. The use of the One Vehicle of the 'Tong Jiao' is from the perspective of the direct potential of the 'Bie Jiao'. The followers of the Small Vehicle do not have the One Vehicle, so the ten grounds practiced jointly are not established. The use of the One Vehicle of the 'Tong Jiao' is to guide the potential for establishing the ten grounds practiced jointly in the lower teachings. These are all guided by the One Vehicle. Therefore, from this perspective, there are ten grounds practiced jointly, which can be contemplated. Furthermore, Dharma Master Fa Biao takes the 'Buddha Tripiṭaka' as his teacher. The 'Tong Zong Mahayana' established by this 'Tripiṭaka' takes the explanation of the 'Tathāgatagarbha' (Buddha-nature) and the true mind principle as its highest state. Therefore, it includes the 'Laṅkāvatāra Sūtra', the 'Benevolent Kings Sūtra', and the 'Avataṃsaka Sūtra'. Taking the six consciousnesses of the Three Vehicles of the 'Bie Jiao' as the standard, after cultivating and becoming a Buddha, one returns to the 'Tong Jiao'. The 'Tong Jiao' takes the deluded consciousness as the standard, and after cultivating and becoming a Buddha, one relies on the 'Tong Zong'. The 'Tathāgatagarbha' and the true mind rely on the stages to further awaken them. Dharma Master Yan's view is that the 'Tripiṭaka Tong Zong Mahayana' is the One Vehicle of the 'Avataṃsaka' outside the Three Vehicles. The lower 'Shi Jiao' includes the 'Tong Jiao Mahayana'. Practitioners who cultivate according to this 'Tong Jiao' do not believe in that One Vehicle, so they are called 'Svayambhū-Buddha' (Buddha appearing for their own benefit), which is a nominal Bodhisattva. There is no dispute in this Dharma Master's view. Therefore, the 'Svayambhū-Buddha' is called a nominal Bodhisattva. In Dharma Master Zang's view, people with extremely dull ears cannot exceed the first ground, so the 'Svayambhū-Buddha' is called a nominal Bodhisattva. Or, the Bodhisattvas before the first ground are called nominal Bodhisattvas. This dispute exists. Question: The 'Buddha Tripiṭaka' explains the 'Tong Mahayana' and 'Tong Zong Mahayana' based on what is said in the 'Laṅkāvatāra Sūtra', so it establishes the 'Tong Zong' and other teachings. Why doesn't Dharma Master Yan include the 'Laṅkāvatāra Sūtra' in the 'Tong Zong'? Answer: The sentences are based on the 'Laṅkāvatāra Sūtra', but in terms of meaning and intent, the 'Avataṃsaka Sūtra' is taken as the 'Tong Zong'. This Dharma Master understands the meaning of the 'Tripiṭaka' in this way. For the lower cause position of the Buddha, it is to guide the Buddha outside the ten grounds during the Two Vehicles, those Two Vehicles do not seek Buddhahood, so it is the lower cause. --------------------------------------------------------------------------------