Chinese
断果缚尚存。名有余涅槃。若灰身泯智。名无余涅槃。二中乘辟支佛果。此人根性稍利。逆顺观察十二因缘。断见思惑。与罗汉同。更侵习气。故居声闻上。三大乘佛果。此人根性大利。从初发心。缘四谛境。发四弘誓。即名菩萨修行六度。初阿僧祇劫。事行虽强。理观尚弱。准望声闻。在外凡位。第二阿僧祇劫。谛解渐明。在暖位。第三阿僧祇劫。谛解转明。在顶位。六度既满。更住百劫。修相好因。在下忍位。次入补处生兜率天。乃至入胎出胎出家。降魔安坐不动时。是中忍位。次一刹那入上忍。次一刹那入世第一。发真无漏三十四心。顿断见思。正习无余。坐木菩提树下。以生草为座。成劣应身(如释迦丈六弥勒十六丈等)受梵王请。三转法轮。度三根性。缘尽入灭。与阿罗汉辟支佛。究竟同证偏真法性。无复身智依正可得。 此教具三乘法。声闻观四谛。以苦谛为初门。最利者三生。最钝者六十劫。得证四果。辟支观十二因缘。以集谛为初门。最利者四生。最钝者百劫。不立分果。出有佛世名缘觉。出无佛世名独觉。菩萨弘誓六度。以道谛为初门。伏惑利生。必经三大阿僧祇劫。顿悟成佛。然此三人。修行证果虽则不同。而同断见思。同出三界。同证偏真。只行三百由旬。入化城耳。十法成乘者。一观 现代汉语译本： ‘断果缚尚存’，指的是还有残余的果报束缚，这被称为‘有余涅槃’（Upadhiśeṣa-nirvāṇa，还有烦恼残余的涅槃）。如果‘灰身泯智’，即肉身毁灭，智慧也消失，这被称为‘无余涅槃’（Anupadhiśeṣa-nirvāṇa，没有烦恼残余的涅槃）。 二乘中的辟支佛（Pratyekabuddha，独觉佛）果位，这种人根性稍利，通过逆向和顺向观察十二因缘（Dvādaśāṅga-pratītyasamutpāda，佛教关于生命轮回的十二个环节），断除见惑和思惑，与阿罗汉（Arhat，声闻乘的最高果位）相同，但更进一步断除了习气，因此地位高于声闻。 三大乘佛果，这种人根性极利，从最初发心开始，以四谛（catvāri āryasatyāni，佛教的四个真理：苦、集、灭、道）为境界，发起四弘誓愿，这就称为菩萨（Bodhisattva，追求觉悟的修行者）修行六度（ṣaṭ pāramitā，布施、持戒、忍辱、精进、禅定、智慧）。在第一个阿僧祇劫（asaṃkhyeya-kalpa，极长的时间单位）中，实践行为虽然强烈，但理性观照还比较薄弱，与声闻相比，处于外凡位。在第二个阿僧祇劫中，对四谛的理解逐渐明朗，处于暖位。在第三个阿僧祇劫中，对四谛的理解更加明朗，处于顶位。六度修行圆满后，再住百劫，修习相好之因，处于下忍位。之后进入补处，往生到兜率天（Tuṣita Heaven，弥勒菩萨居住的天界），乃至经历入胎、出胎、出家、降伏魔障、安坐不动等阶段，处于中忍位。接下来在一刹那间进入上忍位，再在一刹那间进入世第一位，发起真正的无漏三十四心，彻底断除见惑和思惑，正使和习气都完全断除。在菩提树下，以生草为座，成就劣应身（Nirmāṇakāya，佛的化身，如释迦牟尼佛的丈六金身，弥勒佛的十六丈金身等），接受梵天王的邀请，三转法轮（tri-parivarta-dharma-cakra，佛陀三次宣讲佛法），度化三种根性的众生，因缘尽了就进入涅槃。与阿罗汉、辟支佛一样，最终证得偏真法性，不再有身智和依正可得。 此教法具备三乘法：声闻观四谛，以苦谛为入门。最利根者三生，最钝根者六十劫，得证四果。辟支佛观十二因缘，以集谛为入门。最利根者四生，最钝根者百劫，不设立分果。出现在有佛出世的时代称为缘觉，出现在没有佛出世的时代称为独觉。菩萨以弘誓和六度为修行，以道谛为入门，降伏惑业，利益众生，必须经历三大阿僧祇劫才能顿悟成佛。然而，这三种人，修行证果虽然不同，但都断除了见思惑，都脱离了三界（trayo dhātavaḥ，欲界、色界、无色界），都证得了偏真，只不过是行走了三百由旬，进入了化城而已。 十法成乘，第一是观。
English
English version: 'The bondage of residual fruit still exists' refers to the remaining karmic bonds, which is called 'Upadhiśeṣa-nirvāṇa' (Nirvana with residue). If one 'destroys the body and extinguishes wisdom,' meaning the physical body is destroyed and wisdom disappears, it is called 'Anupadhiśeṣa-nirvāṇa' (Nirvana without residue). The Pratyekabuddha (Solitary Buddha) fruit of the Two Vehicles, this person has slightly sharper faculties, observes the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda, the Buddhist concept of the twelve links in the cycle of life and death) in both forward and reverse order, and cuts off the delusions of views and thoughts, which is the same as an Arhat (the highest fruit of the Śrāvakayāna), but further eliminates habitual tendencies, so their position is above the Śrāvakas. The Three Great Vehicle Buddha Fruits, this person has extremely sharp faculties, from the initial aspiration, takes the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, origin, cessation, and path) as the object, and makes the Four Great Vows, which is called a Bodhisattva (a being who seeks enlightenment) practicing the Six Perfections (ṣaṭ pāramitā, generosity, morality, patience, diligence, concentration, and wisdom). In the first asaṃkhyeya-kalpa (an immeasurably long period of time), although the practical actions are strong, the rational contemplation is still weak, compared to the Śrāvakas, they are in the position of an ordinary person. In the second asaṃkhyeya-kalpa, the understanding of the Four Truths gradually becomes clear, and they are in the stage of 'warmth'. In the third asaṃkhyeya-kalpa, the understanding of the Four Truths becomes even clearer, and they are in the stage of 'peak'. After the Six Perfections are fulfilled, they dwell for another hundred kalpas, cultivating the causes of the marks and characteristics, and are in the lower stage of patience. Then they enter the position of successor and are reborn in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides), and then experience entering the womb, leaving the womb, renouncing the world, subduing demons, and sitting still, which is the middle stage of patience. Then, in an instant, they enter the upper stage of patience, and then, in an instant, they enter the highest in the world, generating the true non-outflow thirty-four minds, completely cutting off the delusions of views and thoughts, and completely eliminating the root cause and habitual tendencies. Sitting under the Bodhi tree, using grass as a seat, they achieve the inferior Nirmāṇakāya (the transformation body of the Buddha, such as the sixteen-foot body of Śākyamuni Buddha, the sixteen-zhang body of Maitreya Buddha, etc.), receive the invitation of Brahma, turn the Dharma wheel three times (tri-parivarta-dharma-cakra, the Buddha's three turnings of the Dharma wheel), and liberate beings of three different capacities, and when the karmic conditions are exhausted, they enter Nirvana. Like Arhats and Pratyekabuddhas, they ultimately attain the partially true Dharma-nature, and there is no longer any body, wisdom, or environment to be obtained. This teaching possesses the Three Vehicles: the Śrāvakas contemplate the Four Noble Truths, taking the Truth of Suffering as the initial gate. The sharpest ones take three lives, and the dullest ones take sixty kalpas to attain the four fruits. The Pratyekabuddhas contemplate the Twelve Links of Dependent Origination, taking the Truth of Origin as the initial gate. The sharpest ones take four lives, and the dullest ones take a hundred kalpas, without establishing separate fruits. Appearing in a world where a Buddha has appeared is called a Pratyekabuddha, and appearing in a world where no Buddha has appeared is called a Solitary Buddha. Bodhisattvas cultivate with great vows and the Six Perfections, taking the Truth of the Path as the initial gate, subduing delusions and benefiting beings, and must go through three great asaṃkhyeya-kalpas to suddenly awaken and become a Buddha. However, these three types of people, although their cultivation and attainment of fruit are different, all cut off the delusions of views and thoughts, all escape the Three Realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), and all attain partial truth, they have only traveled three hundred yojanas and entered the transformation city. The Ten Dharmas that form the Vehicle, the first is contemplation. --------------------------------------------------------------------------------
Chinese
正因缘境。破邪因缘无因缘二种颠倒。二真正发心。不要名利。惟求涅槃(二乘志出苦轮。菩萨兼悯一切)三遵修止观。谓五停名止。四念名观。四遍破见爱烦恼。五识道灭还灭六度是通。苦集流转六蔽是塞。六调适三十七品。入三脱门。七若根钝不入。应修对治事禅等。八正助合行。或有薄益。须识次位凡圣不滥。九安忍内外诸障。十不于似道而生法爱。是为要意。利人节节得入。钝者具十法方悟。 通教钝根通前藏教。利根通后别圆。故名为通。又从当教得名。谓三人同以无言说道体法入空。故名为通。此无别部。但方等般若中。有明三乘共行者。即属此教。诠无生四谛(苦无逼迫相。集无和合相。道不二相。灭无生相)亦诠思议不生灭十二因缘(痴如虚空。乃至老死如虚空。无明如幻化不可得故。乃至老死如幻化不可得)亦诠理六度行(一一三轮体空)亦诠幻有空二谛(幻有为俗。幻有即空为真)亦诠两种含中二谛(一者幻有为俗。幻有即空不空共为真。是通含别二谛。故受别接。二者幻有为俗。幻有即空不空一切法趣空不空为真。是通含圆二谛故受圆接)亦诠别入通三谛(有漏是俗。无漏是真。非有漏非无漏是中)亦诠圆入通三谛(二谛同前。点非漏非无漏。具一切法。与前中异)开示界内利根众生。 现代汉语译本 一、正因缘境：破除邪因缘和无因缘两种颠倒知见。 二、真正发心：不要追求名利，只求涅槃（涅槃是二乘的志向，为了脱离生死轮回之苦。菩萨则兼顾怜悯一切众生）。 三、遵修止观：五停心观名为止，四念处观名为观。 四、普遍破除见惑和思惑烦恼。 五、认识到道的生灭和还灭，六度是通达的途径，苦集是流转的根本，六蔽是障碍。 六、调和三十七道品，进入三解脱门。 七、如果根器迟钝不能顿悟，应该修习对治事禅等法门。 八、正行和助行相结合，或许能获得微薄的利益，必须认识到次第位阶，凡夫和圣人不能混淆。 九、安忍内外各种障碍。 十、不要对相似的道法产生贪爱。这是修行的要点。根器利的人可以逐步深入，根器迟钝的人需要具备这十种方法才能觉悟。 通教：根器迟钝者通于前面的藏教（小乘），根器利者通于后面的别教和圆教，所以名为‘通’。又从本教的特点得名，即声闻、缘觉、菩萨三人共同以不可言说的道来体悟法性本空，所以名为‘通’。此教没有单独的部派，但在《方等经》和《般若经》中，有阐明三乘共修的内容，就属于此教。 通教诠释无生四谛（苦谛没有逼迫相，集谛没有和合相，道谛是不二之相，灭谛没有生相），也诠释思议不生灭的十二因缘（无明如虚空，乃至老死如虚空；无明如幻化不可得，乃至老死如幻化不可得），也诠释理六度行（每一一度都体悟空寂，即三轮体空），也诠释幻有和空二谛（幻有为俗谛，幻有即空为真谛），也诠释两种含中二谛（一者，幻有为俗谛，幻有即空不空共为真谛，这是通教包含别教的二谛，所以接受别教的接引；二者，幻有为俗谛，幻有即空不空一切法趣空不空为真谛，这是通教包含圆教的二谛，所以接受圆教的接引），也诠释别教入通教的三谛（有漏是俗谛，无漏是真谛，非有漏非无漏是中谛），也诠释圆教入通教的三谛（二谛与前相同，点出非有漏非无漏，具足一切法，与前面的中谛不同）。 通教是为开示界内（三界之内）的利根众生而设的。
English
English version 1. Correct conditions and environment: Refute the two kinds of inverted views of wrong causes and conditions and no causes and conditions. 2. True aspiration: Do not seek fame and gain, only seek Nirvana (Nirvana is the aspiration of the two vehicles [Śrāvakayāna and Pratyekabuddhayāna], to escape the suffering of the cycle of birth and death. Bodhisattvas also have compassion for all sentient beings). 3. Follow and cultivate Śamatha-Vipassanā (止观): The five stopping contemplations are called Śamatha (止), the four mindfulness contemplations are called Vipassanā (观). 4. Universally break through the afflictions of views and love. 5. Recognize the arising and ceasing of the path, the six perfections are the means of passage, suffering and accumulation are the root of transmigration, and the six obscurations are obstacles. 6. Harmonize the thirty-seven factors of enlightenment and enter the three doors of liberation. 7. If the roots are dull and cannot enter, one should cultivate remedial practices such as specific meditation. 8. Combine correct practice and auxiliary practice, which may bring meager benefits. One must recognize the order of stages, and not confuse ordinary people with sages. 9. Patiently endure all internal and external obstacles. 10. Do not develop attachment to Dharma in similar paths. This is the key point of practice. Those with sharp faculties can enter step by step, while those with dull faculties need to have these ten methods to awaken. The Shared Teaching (通教): Those with dull faculties are connected to the previous Śrāvakayāna (藏教), and those with sharp faculties are connected to the subsequent Distinct Teaching (別教) and Perfect Teaching (圓教), so it is called 'Shared'. It is also named after the characteristics of this teaching, that is, the three vehicles [Śrāvakas, Pratyekabuddhas, and Bodhisattvas] together realize the emptiness of Dharma nature with the unspeakable path. This teaching does not have a separate school, but in the *Vaipulya Sūtras* (方等经) and *Prajñāpāramitā Sūtras* (般若经), there are contents that clarify the common practice of the three vehicles, which belong to this teaching. The Shared Teaching explains the Four Noble Truths of non-arising (苦谛 [Duḥkha Satya] has no oppressive aspect, 集谛 [Samudaya Satya] has no combining aspect, 道谛 [Mārga Satya] is the aspect of non-duality, 灭谛 [Nirodha Satya] has no arising aspect), and also explains the twelve links of conditioned arising of conceivable non-arising and non-ceasing (ignorance is like empty space, and so on, until old age and death are like empty space; ignorance is like illusion and cannot be obtained, and so on, until old age and death are like illusion), and also explains the practice of the six perfections in principle (each perfection is empty in nature, that is, the emptiness of the three wheels), and also explains the two truths of illusory existence and emptiness (illusory existence is the conventional truth, illusory existence is emptiness is the ultimate truth), and also explains the two truths contained in two ways (one is that illusory existence is the conventional truth, illusory existence is emptiness and non-emptiness together are the ultimate truth, this is the two truths of the Shared Teaching containing the Distinct Teaching, so it accepts the reception of the Distinct Teaching; the other is that illusory existence is the conventional truth, illusory existence is emptiness and non-emptiness, all dharmas lead to emptiness and non-emptiness as the ultimate truth, this is the two truths of the Shared Teaching containing the Perfect Teaching, so it accepts the reception of the Perfect Teaching), and also explains the three truths of the Distinct Teaching entering the Shared Teaching (defiled is the conventional truth, undefiled is the ultimate truth, neither defiled nor undefiled is the middle truth), and also explains the three truths of the Perfect Teaching entering the Shared Teaching (the two truths are the same as before, pointing out neither defiled nor undefiled, complete with all dharmas, which is different from the previous middle truth). The Shared Teaching is designed to enlighten sentient beings with sharp faculties within the realm (within the Three Realms). --------------------------------------------------------------------------------