Chinese
令修体空观(阴界入皆如幻化。当体不可得)出分段生死。证真谛涅槃。正化菩萨。傍化二乘。亦于当教。自论六即。 理即者。无生也。诸法不自生。亦不从他生。不共不无因。是故知无生(此四句推检。通别圆三教。皆用作下手工夫。但先解不但中者。即成圆教初门。先闻但中理者。即成别教初门。未闻中道体者。止成通教法门)解苦无苦而有真谛。苦尚即真。况集灭道。 名字即者。幻化也。知一切法当体全空。非灭故空。生死涅槃。同于梦境。 观行即者。一干慧地也。未有理水。故得此名。即三乘外凡位。与藏教五停别相总相念齐。 相似即者。二性地也。相似得法性理水。伏见思惑。即三乘内凡位。与藏教四加行齐(藏通指真谛为法性。与别圆不同)分证即者。从八人地至菩萨地。有七位也。三八人地者。入无间三昧。八忍具足。智少一分。四见地者。八智具足。顿断三界见惑。发真无漏。见真谛理。即三乘见道位。与藏须陀洹齐。五薄地者。三乘断欲界六品思惑。烦恼渐薄。与藏斯陀含齐。六离欲地者。三乘断欲界思惑尽。与藏阿那含齐。七已办地者。三乘断三界正使尽。如烧木成炭。与藏阿罗汉齐。声闻乘人止此。八支佛地者。中乘根利。兼侵习气。如烧木成灰。与藏辟支 现代汉语译本： 修习体空观（观想阴、界、入皆如幻化，其本体不可得），可以脱离分段生死，证得真谛涅槃。主要教化菩萨，兼带教化声闻、缘觉二乘。也在本教中，自立六即的说法。 理即：是无生之理。诸法不自己产生，也不是从他处产生，不是共同产生，也不是无因而生。因此，知晓诸法无生。（这四句推究检查，通教、别教、圆教都用作入门的功夫。但先理解‘不但中’的道理，就成就圆教的入门；先听闻‘但中’的道理，就成就别教的入门；没有听闻中道本体的，只能成就通教的法门。）理解苦的本性非苦而有真谛，苦尚且就是真谛，何况集、灭、道呢？ 名字即：是幻化之理。知晓一切法当下本体皆空，不是灭了才空。生死与涅槃，如同梦境一般。 观行即：是干慧地。还没有法性的理水滋润，所以得此名。是三乘（声闻乘、缘觉乘、菩萨乘）的外凡位，与藏教的五停心观、别相念、总相念齐等。 相似即：是性地。相似地得到法性的理水，伏住见思惑。是三乘的内凡位，与藏教的四加行齐等。（藏教、通教以真谛为法性，与别教、圆教不同） 分证即：从八人地到菩萨地，有七个位次。八人地：进入无间三昧，八忍具足，智慧少一分。见地：八智具足，顿断三界见惑，发起真实无漏智慧，见到真谛之理。是三乘的见道位，与藏教的须陀洹（Srotapanna，入流果）齐等。薄地：三乘断除欲界六品思惑，烦恼渐渐轻薄，与藏教的斯陀含（Sakrdagamin，一来果）齐等。离欲地：三乘断除欲界所有思惑，与藏教的阿那含（Anagamin，不还果）齐等。已办地：三乘断除三界所有正使烦恼，如同烧木成炭，与藏教的阿罗汉（Arhat，无学果）齐等。声闻乘的人止步于此。支佛地：中乘根器锐利者，兼能侵除习气，如同烧木成灰，与藏教的辟支佛（Pratyekabuddha，缘觉）齐等。
English
English version: Practicing the contemplation of emptiness (observing that the skandhas (陰), realms (界), and entrances (入) are all like illusions, their essence unattainable) allows one to escape the cycle of birth and death and attain Nirvana of the true reality. It primarily teaches Bodhisattvas, and secondarily teaches the two vehicles of Sravakas (声聞) and Pratyekabuddhas (緣覺). Within this teaching, it also establishes the Six Identities. Identity in Principle (理即): This is the principle of non-origination. All dharmas do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without a cause. Therefore, it is known that dharmas do not arise. (These four lines of investigation are used as a starting point in the Common, Distinct, and Perfect Teachings. However, understanding the principle of 'not only the middle' leads to the entrance of the Perfect Teaching; hearing the principle of 'only the middle' leads to the entrance of the Distinct Teaching; not hearing the essence of the Middle Way only leads to the Dharma gate of the Common Teaching.) Understanding that the nature of suffering is not suffering but contains true reality; even suffering is identical to true reality, so what about the accumulation, cessation, and path? Identity in Name (名字即): This is the principle of illusion. Knowing that all dharmas are entirely empty in their essence, not empty because they are extinguished. Birth and death, and Nirvana, are like dreams. Identity in Practice (觀行即): This is the stage of Dry Insight (干慧地). It has not yet been moistened by the water of the principle of Dharma-nature, hence this name. It is the outer stage of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), equivalent to the Five Stopping Points of Mind (五停心觀), Specific Contemplation (別相念), and General Contemplation (總相念) of the Tripitaka Teaching (藏教). Identity in Resemblance (相似即): This is the stage of Nature (性地). It resembles obtaining the water of the principle of Dharma-nature, subduing the delusions of views and thoughts. It is the inner stage of the three vehicles, equivalent to the Four Preparatory Practices (四加行) of the Tripitaka Teaching. (The Tripitaka and Common Teachings consider true reality as Dharma-nature, which differs from the Distinct and Perfect Teachings.) Identity in Partial Realization (分證即): From the Eighth-Person Stage (八人地) to the Bodhisattva Stage, there are seven stages. Eighth-Person Stage: Entering the Samadhi of No Interval (無間三昧), possessing the Eight Acceptances (八忍) completely, with wisdom lacking one part. Stage of Seeing (見地): Possessing the Eight Wisdoms (八智) completely, instantly cutting off the delusions of views in the three realms, generating true non-outflow wisdom, and seeing the principle of true reality. It is the stage of seeing the path in the three vehicles, equivalent to the Srotapanna (須陀洹, Stream-enterer) of the Tripitaka Teaching. Thin Stage (薄地): The three vehicles cut off the six grades of thought delusions in the desire realm, and afflictions gradually become thinner, equivalent to the Sakrdagamin (斯陀含, Once-returner) of the Tripitaka Teaching. Stage of Leaving Desire (離欲地): The three vehicles cut off all thought delusions in the desire realm, equivalent to the Anagamin (阿那含, Non-returner) of the Tripitaka Teaching. Stage of Accomplishment (已辦地): The three vehicles cut off all fundamental afflictions in the three realms, like burning wood into charcoal, equivalent to the Arhat (阿羅漢, Worthy One) of the Tripitaka Teaching. Those of the Sravaka Vehicle stop here. Stage of Pratyekabuddha (支佛地): Those of the Middle Vehicle with sharp faculties can also eliminate habitual tendencies, like burning wood into ashes, equivalent to the Pratyekabuddha (辟支佛, Solitary Buddha) of the Tripitaka Teaching. --------------------------------------------------------------------------------
Chinese
佛齐。九菩萨地者。大乘根性。最胜最利。断尽正使。与二乘同。不住涅槃。扶习润生。道观双流。游戏神通。成熟众生。净佛国土。此与藏教菩萨不同。藏教为化二乘。假说菩萨伏惑不断。正被此教所破。岂有毒器堪贮醍醐。 究竟即者。第十佛地也。机缘若熟。以一念相应慧。断余残习坐七宝菩提树下。以天衣为座。现带劣胜应身(分段生身故劣如须弥山故胜)为三乘根性。转无生四谛法轮。缘尽入灭。正习俱除。如劫火所烧炭灰俱尽。与藏教佛果齐。 此教亦具三乘根性。同以灭谛为初门。然钝根二乘。但见于空不见不空。仍与三藏同归灰断。故名通前。利根三乘。不但见空。兼见不空。不空即是中道。则被别圆来接。故名通后。中道。又分为二。一者但中。唯有理性。不具诸法。见但中者。接入别教。二者圆中。此理圆妙。具一切法。见圆中者。接入圆教。就此被接。又约三位。一者上根。八人见地被接。二者中根。薄地离欲地被接。三者下根。已办地支佛地被接。就此三位被接。又各有按位胜进二义。若按位接。或同别十向。或同圆十信。若胜进接。或登别初地。或登圆初住。既被接已。实是别圆二教菩萨。于当教中。仍存第九菩萨地名。至机缘熟。示现成佛。乃是别地圆住。来示世间最高大 现代汉语译本 佛齐（佛的境界）。九菩萨地者（九个菩萨的阶位）：具有大乘根性，最为殊胜和锐利。断尽正使（根本烦恼），与二乘（声闻和缘觉）相同。不住涅槃（不滞留于寂灭），扶习润生（以愿力保持习气来利益众生）。道观双流（智慧和慈悲并行），游戏神通（运用神通教化），成熟众生，清净佛国土。这与藏教（小乘佛教）菩萨不同。藏教为了教化二乘，假设菩萨只是降伏烦恼而不断除。这正是被此教（通教）所破斥的。哪里有装过毒药的器皿可以用来盛放醍醐（比喻佛法）呢？ 究竟即者（最终的境界）：指第十佛地。如果机缘成熟，以一念相应的智慧，断除剩余的习气，坐在七宝菩提树下，以天衣为座，示现带劣胜应身（应化之身，因为是分段生死之身所以说‘劣’，又因为其身如须弥山般高大所以说‘胜’），为三乘根性（声闻、缘觉、菩萨）的众生，转无生四谛法轮（宣讲不生不灭的四圣谛）。缘分尽了就入灭，正使和习气都一起断除，如同被劫火烧毁一样，炭和灰都完全消失。这与藏教的佛果相同。 此教（通教）也具有三乘根性。同样以灭谛（涅槃）为入门。然而钝根的二乘，只见到空性，没有见到不空，仍然与三藏教（小乘佛教）一样归于灰身泯智的寂灭，所以称为‘通前’。利根的三乘，不仅见到空性，也见到不空。不空就是中道，那么就被别教和圆教接引，所以称为‘通后’。中道，又分为两种：一种是但中，只有理性，不具备诸法。见到但中者，被接入别教。另一种是圆中，这种理圆满微妙，具备一切法。见到圆中者，被接入圆教。就这种被接引的情况，又可以分为三个层次：一是上根，八人见地（证得初果的圣人）被接引。二是中根，薄地离欲地（断除欲界烦恼的修行者）被接引。三是下根，已办地支佛地（已经完成修行，接近佛果的修行者）被接引。就这三个层次的被接引，又各有按位胜进两种含义。如果是按位接引，或者等同于别教的十向位，或者等同于圆教的十信位。如果是胜进接引，或者登上别教的初地，或者登上圆教的初住。既然被接引了，实际上就是别教和圆教的菩萨。在当教（通教）中，仍然保留第九菩萨地的名称。等到机缘成熟，示现成佛，就是别教的地位或圆教的住位，来示现在世间最高的境界。
English
English version Buddha-hood. The Nine Bodhisattva Grounds: Those with Mahayana roots, the most supreme and sharp, who have completely severed the fundamental afflictions, are the same as the Two Vehicles (Shravakas and Pratyekabuddhas). They do not abide in Nirvana, but support the force of habit and nourish life, with both wisdom and compassion flowing together. They playfully use their supernatural powers to mature sentient beings and purify Buddha lands. This is different from the Bodhisattvas of the Tripitaka Teaching (Hinayana Buddhism). The Tripitaka Teaching, in order to transform the Two Vehicles, falsely claims that Bodhisattvas subdue afflictions without cutting them off. This is precisely what this teaching (Common Teaching) refutes. How can a vessel that has contained poison be used to hold ghee (a metaphor for the Buddha's teachings)? Ultimate Attainment: Refers to the Tenth Buddha Ground. If the conditions are ripe, with a wisdom that corresponds to a single thought, they sever the remaining habits, sitting under the Seven Treasure Bodhi Tree, using heavenly robes as a seat. They manifest a 'inferior-superior' manifested body (because it is a body subject to birth and death, it is called 'inferior'; because its body is as tall as Mount Sumeru, it is called 'superior'), for sentient beings of the Three Vehicle roots (Shravakas, Pratyekabuddhas, Bodhisattvas), turning the Wheel of the Dharma of the Four Noble Truths of Non-Origination. When the karmic conditions are exhausted, they enter extinction, with both fundamental afflictions and habits completely removed, just as when a fire at the end of a kalpa burns everything, both charcoal and ashes are completely gone. This is the same as the Buddha-fruit of the Tripitaka Teaching. This teaching (Common Teaching) also possesses the roots of the Three Vehicles. It similarly uses the Truth of Extinction (Nirvana) as the initial gateway. However, the dull-rooted Two Vehicles only see emptiness and do not see non-emptiness, still returning to the same annihilation as the Tripitaka Teaching, hence the name 'Common to the Fore'. The sharp-rooted Three Vehicles not only see emptiness but also see non-emptiness. Non-emptiness is the Middle Way, and thus they are received by the Separate and Perfect Teachings, hence the name 'Common to the Latter'. The Middle Way is further divided into two types: one is the 'Mere Middle', which only has principle and does not possess all dharmas. Those who see the 'Mere Middle' are received into the Separate Teaching. The other is the 'Complete Middle', this principle is complete and subtle, possessing all dharmas. Those who see the 'Complete Middle' are received into the Perfect Teaching. Regarding this reception, it can also be divided into three levels: first, the superior roots, those who have attained the 'Vision of the Eight Persons' (Sotapanna, Stream-enterer) are received. Second, the intermediate roots, those who have thinned the defilements and are detached from desire are received. Third, the inferior roots, those who have completed their practice and are close to Buddhahood are received. Regarding these three levels of reception, there are two meanings: 'according to position' and 'advancing beyond position'. If it is reception 'according to position', it is either equivalent to the Ten Directions of the Separate Teaching or the Ten Faiths of the Perfect Teaching. If it is reception 'advancing beyond position', it is either ascending to the First Ground of the Separate Teaching or ascending to the First Abiding of the Perfect Teaching. Once received, they are actually Bodhisattvas of the Separate and Perfect Teachings. Within this teaching (Common Teaching), they still retain the name of the Ninth Bodhisattva Ground. When the conditions are ripe, they manifest Buddhahood, which is the position of the Separate Ground or the Abiding position of the Perfect Teaching, manifesting the highest state in the world. --------------------------------------------------------------------------------