Chinese
误认为葛藤耳。临济云。识取纲宗。本无实法。汝乃欲舍葛藤而别求实法耶。永明大师云。得鸟者网之一目。不可以一目而废众目。收功者。棋之一着。不可以一着而废众着。法喻昭然。胡弗思也。问曰。藏通同诠真谛。何故藏以四果为究竟。通必佛地为究竟耶。答曰。藏教正为二乘。通教正为菩萨故也。问曰。一般断见思惑。何故藏通名圣。别圆名贤。答曰。藏通诠真。故见真即得名圣。别圆诠中。故见中方得名圣。见真仅可名贤也。问曰。藏四加行通性地。既称相似。何故仅齐别圆观行。答曰。藏通圣位。既成别圆内凡。则藏通内凡。仅成别圆外凡。复何疑哉。 教观纲宗(毕) 现代汉语译本： （有人）错误地认为是葛藤耳（纠缠不清的言论）。临济（禅师）说：‘认识到纲宗（根本宗旨），本来就没有实在的法。你却想要舍弃葛藤，而另外寻求实在的法吗？’永明大师说：‘捕鸟的人，凭借网的一个网眼；不可以因为一个网眼，而废弃所有的网眼。取得功效的人，凭借棋局中的一着；不可以因为一着，而废弃所有的着法。’法和比喻如此明显，为什么不思考呢？ 问：藏教（声闻藏教）和通教（三乘通教）都诠释真谛（真实不虚的道理），为什么藏教以四果（声闻乘的四个果位：须陀洹果、斯陀含果、阿那含果、阿罗汉果）为究竟，而通教必定以佛地（佛的境界）为究竟呢？答：藏教主要是为二乘（声闻乘和缘觉乘）而设，通教主要是为菩萨而设的缘故。 问：同样是断除见思惑（见惑和思惑，烦恼的两种类别），为什么藏教和通教称为圣（圣人），别教（别教菩萨）和圆教（圆教菩萨）称为贤（贤人）？答：藏教和通教诠释真谛，所以见到真谛就得名为圣。别教和圆教诠释中道（不落两边的中正之道），所以见到中道才能得名为圣。见到真谛仅仅可以称为贤。 问：藏教的四加行位（暖位、顶位、忍位、世第一位）和通教的性地（菩萨十地中的第一地，欢喜地），既然称为相似位（相似于圣位的阶位），为什么仅仅等同于别教和圆教的观行位（内凡位，开始修观行的阶位）？答：藏教和通教的圣位，既然成就了别教和圆教的内凡位，那么藏教和通教的内凡位，仅仅成就别教和圆教的外凡位（尚未开始修观行的阶位），又有什么可怀疑的呢？ 《教观纲宗》（结束）
English
English version: Someone mistakenly identifies it as Kudzu vine ears (entangled arguments). Linji (Zen master) said, 'Recognize the fundamental principle; there is originally no real Dharma. Do you want to abandon the Kudzu vine and seek real Dharma elsewhere?' Yongming Master said, 'One who catches a bird relies on one mesh of the net; one cannot abandon all the meshes because of one mesh. One who achieves results relies on one move in a chess game; one cannot abandon all the moves because of one move.' The Dharma and the analogy are so clear, why don't you contemplate them? Question: Both the Tripitaka teaching (Śrāvakayāna Tripiṭaka teaching) and the Common teaching (Three Vehicle Common teaching) explain the Truth of Reality (the true and unwavering principle), why does the Tripitaka teaching take the Four Fruitions (the four stages of enlightenment in the Śrāvakayāna: Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat) as the ultimate, while the Common teaching necessarily takes the Buddhahood (the state of Buddha) as the ultimate? Answer: The Tripitaka teaching is mainly for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), while the Common teaching is mainly for Bodhisattvas. Question: Why is it that generally, when cutting off the delusions of views and thoughts (Darśana and Bhāvanā, two categories of afflictions), the Tripitaka and Common teachings are called Sages (Aryas), while the Distinct (Separate) and Perfect teachings (Distinct and Perfect Bodhisattvas) are called Worthies (Virtuous)? Answer: The Tripitaka and Common teachings explain the Truth of Reality, so seeing the Truth of Reality is named Sage. The Distinct and Perfect teachings explain the Middle Way (the balanced path that avoids extremes), so seeing the Middle Way can be named Sage. Seeing the Truth of Reality can only be named Worthy. Question: The Four Preparatory Practices (Warmth, Peak, Forbearance, and Highest in the World) of the Tripitaka teaching and the Stage of Nature (the first of the ten Bhūmis of a Bodhisattva, Joyful Ground) of the Common teaching are called Similar Stages (stages similar to the stages of sainthood), why are they only equivalent to the Stages of Contemplation and Practice (inner ordinary stage, the stage of beginning to cultivate contemplation) of the Distinct and Perfect teachings? Answer: Since the Holy Stages of the Tripitaka and Common teachings have achieved the Inner Ordinary Stages of the Distinct and Perfect teachings, then the Inner Ordinary Stages of the Tripitaka and Common teachings only achieve the Outer Ordinary Stages (the stage before beginning to cultivate contemplation) of the Distinct and Perfect teachings. What doubt is there? The End of 'Essentials of Teaching and Contemplation' --------------------------------------------------------------------------------