Chinese
身。非由通教教道得成佛也。通教尚无实成佛义。况藏教哉。藏教佛果。亦皆别地圆住所现劣应身耳。十法成乘者。一明观境。六道阴入。能观所观。皆如幻化。二明发心。二乘缘真自行。菩萨体幻兼人。与乐拔苦。譬于镜像。三安心如空之止观。四以幻化慧破幻化见思。五虽知苦集流转六蔽等皆如幻化。亦以幻化道灭。还灭六度等通之。六以不可得心。修三十七道品。七体三藏法无常苦空。如幻而治。八识干慧等如幻次位。而不谬滥。九安忍干慧位内外诸障。而入性地。十不着性地相似法爱。而入八人见地证真。利钝分别。如前说。 别教谓教理智断行位因果。别前藏通二教。别后圆教。故名别也(教则独被菩萨。理则隔历三谛。智则三智次第。断则三惑前后。行则五行差别。位则位不相收。因则一因迥出。不即二边。果则一果。不融诸位差别)此教诠无量四谛(苦有无量相。十法界不同故。集有无量相。五住烦恼不同故。道有无量相。恒沙佛法不同故。灭有无量相。诸波罗蜜不同故)亦诠不思议生灭十二因缘(枝末无明为分段生因根本无明为变易生因)亦诠不思议六度十度(于第六般若中。复开方便愿力智四种权智。共成十度。一一度中。摄一切法。生一切法。成一切法。浩若恒沙)亦诠显中二谛(幻有幻 有即空皆名为俗。不有不空为真)亦诠圆入别二谛(幻有幻有即空皆名为俗。不有不空一切法趣不有不空为真)亦诠别三谛(开俗为两谛对真为中。中理而已)亦诠圆入别三谛(二谛同前。点真中道。具足佛法)开示界外钝根菩萨。令修次第三观(先空次假后中)出分段变易二种生死。证中道无住涅槃。亦于当教。自论六即。 理即者。但中也。真如法性。随缘不变。在生死而不染。证涅槃而非净。迥超二边。不即诸法。故依圆教。判曰但中。 名字即者。解义也。仰信真如法性。凡不能减。圣不能增。但由客尘覆蔽。而不证得。须先藉缘修助发真修。方可克证。 观行即者。外凡十信位也。一信心．二念心．三精进心．四慧心．五定心．六不退心．七回向心．八护法心．九戒心．十愿心．既先仰信中道。且用生灭因缘观。伏三界见思烦恼。故名伏忍。与通干慧性地齐。 相似即者。内凡三十心三贤位也。初十住者。一发心住。断三界见惑。与通见地齐。二治地住。三修行住。四生贵住。五方便具足住。六正心住。七不退住。断三界思惑尽。与通已办地齐。八童真住。九法王子住。十灌顶住。断界内尘沙。与通佛地齐。此十住名习种性(研习空观)用从假入空观见真谛。开慧眼成一切智。行 幻有幻有即空皆名为俗（幻有，幻有即空，都可称为俗谛）。不有不空为真（非有非空则为真谛）。亦诠圆入别二谛（也阐释了圆教融入别教的二谛）。幻有幻有即空皆名为俗（幻有，幻有即空，都可称为俗谛）。不有不空一切法趣不有不空为真（非有非空，一切法都趋向于非有非空，这才是真谛）。亦诠别三谛（也阐释了别教的三谛：开俗为两谛对真为中（将俗谛分为两个，与真谛相对，中谛是最高的道理，仅此而已）。亦诠圆入别三谛（也阐释了圆教融入别教的三谛：二谛同前（俗谛和真谛与之前相同），点真中道（点明真谛即是中道），具足佛法（包含了全部的佛法）。开示界外钝根菩萨（开示给界外的根器迟钝的菩萨），令修次第三观（让他们修习次第的三观：先空次假后中（先修空观，再修假观，最后修中观）），出分段变易二种生死（脱离分段生死和变易生死这两种生死），证中道无住涅槃（证得中道无住涅槃）。亦于当教（也在本教中），自论六即（自己论述六即）。 理即者（理即位）：但中也（只是中道之理）。真如法性（真如的法性），随缘不变（随着因缘而变化，但其本性不变），在生死而不染（处于生死轮回中而不被污染），证涅槃而非净（证得涅槃却并非清净）。迥超二边（远远超越有和无这两边），不即诸法（不等于一切诸法）。故依圆教（所以依据圆教），判曰但中（判断为只是中道之理）。 名字即者（名字即位）：解义也（理解了意义）。仰信真如法性（信仰真如的法性），凡不能减（凡夫不能减少它），圣不能增（圣人不能增加它）。但由客尘覆蔽（只是因为被客尘烦恼所覆盖），而不证得（所以不能证得）。须先藉缘修助发真修（必须先借助因缘修习来辅助引发真正的修行），方可克证（才可以证得）。 观行即者（观行即位）：外凡十信位也（是外凡的十信位）。一信心（信心），二念心（念心），三精进心（精进心），四慧心（慧心），五定心（定心），六不退心（不退心），七回向心（回向心），八护法心（护法心），九戒心（戒心），十愿心（愿心）。既先仰信中道（既然先信仰中道），且用生灭因缘观（并且用生灭因缘观），伏三界见思烦恼（降伏三界的见惑和思惑烦恼）。故名伏忍（所以叫做伏忍）。与通干慧性地齐（与通教的干慧地和性地相等）。 相似即者（相似即位）：内凡三十心三贤位也（是内凡的三十心三贤位）。初十住者（最初的十住位）：一发心住（发心住），断三界见惑（断除三界的见惑），与通见地齐（与通教的见地相等）。二治地住（治地住），三修行住（修行住），四生贵住（生贵住），五方便具足住（方便具足住），六正心住（正心住），七不退住（不退住），断三界思惑尽（断除三界的思惑），与通已办地齐（与通教的已办地相等）。八童真住（童真住），九法王子住（法王子住），十灌顶住（灌顶住），断界内尘沙（断除界内的尘沙惑），与通佛地齐（与通教的佛地相等）。此十住名习种性（这十住叫做习种性，研习空观（研习空观）），用从假入空观见真谛（用从假入空的观法来见到真谛），开慧眼成一切智（开启慧眼成就一切智），行
English
The illusory existence and the emptiness of illusory existence are both called 'conventional truth' (俗谛, sú dì). Non-existence and non-emptiness are 'ultimate truth' (真谛, zhēn dì). It also explains the perfect teaching entering the distinct two truths (二谛, èr dì). The illusory existence and the emptiness of illusory existence are both called 'conventional truth'. Non-existence and non-emptiness—all dharmas tend towards non-existence and non-emptiness—are 'ultimate truth'. It also explains the distinct three truths (三谛, sān dì): opening the conventional as two truths, contrasting the real as the middle (中, zhōng). It's just the principle. It also explains the perfect teaching entering the distinct three truths: the two truths are the same as before, pointing to the real middle way, fully possessing the Buddha-dharma. It reveals to dull-rooted Bodhisattvas (菩萨, púsà) beyond the realms, causing them to cultivate the sequential three contemplations (三观, sān guān): first emptiness, then provisional, then middle (先空次假后中, xiān kōng cì jiǎ hòu zhōng), exiting the two kinds of birth and death of sectional and transformational, realizing the non-abiding Nirvana (涅槃, niè pán) of the Middle Way. Also, within this teaching, it discusses the six identities (六即, liù jí) itself. 'Identity in principle' (理即, lǐ jí) means: simply the middle. The true suchness (真如, zhēn rú) nature of dharma, unchanging with conditions, is in birth and death without being tainted, realizing Nirvana without being pure. Far surpassing the two extremes, not identical to all dharmas. Therefore, according to the perfect teaching, it is judged as simply the middle. 'Identity in name' (名字即, míng zì jí) means: understanding the meaning. Believing in the true suchness nature of dharma, the ordinary cannot diminish it, the sage cannot increase it. But due to being covered by adventitious dust, it is not realized. It is necessary to first rely on conditioned cultivation to assist in developing true cultivation, then it can be achieved. 'Identity in practice' (观行即, guān xíng jí) means: the ten faiths of outer ordinary. One, faith-mind (信心, xìn xīn); two, mindfulness-mind (念心, niàn xīn); three, diligent-mind (精进心, jīng jìn xīn); four, wisdom-mind (慧心, huì xīn); five, samadhi-mind (定心, dìng xīn); six, non-retreating-mind (不退心, bù tuì xīn); seven, dedicating-mind (回向心, huí xiàng xīn); eight, dharma-protecting-mind (护法心, hù fǎ xīn); nine, precept-mind (戒心, jiè xīn); ten, vow-mind (愿心, yuàn xīn). Since first believing in the Middle Way, and using the contemplation of conditioned arising and ceasing, subduing the afflictions of views and thoughts of the three realms, therefore it is called 'subduing endurance' (伏忍, fú rěn). It is equal to the dry wisdom and nature ground of the common teaching. 'Identity in resemblance' (相似即, xiāng sì jí) means: the thirty minds and three worthy positions of inner ordinary. The initial ten abidings: one, abiding in the arising of the mind (发心住, fā xīn zhù), cutting off the delusions of views of the three realms, equal to the seeing ground of the common teaching; two, abiding in taming the ground (治地住, zhì dì zhù); three, abiding in cultivation (修行住, xiū xíng zhù); four, abiding in noble birth (生贵住, shēng guì zhù); five, abiding in the perfection of skillful means (方便具足住, fāng biàn jù zú zhù); six, abiding in the correct mind (正心住, zhèng xīn zhù); seven, abiding in non-retreat (不退住, bù tuì zhù), cutting off all the delusions of thought of the three realms, equal to the accomplished ground of the common teaching; eight, abiding in pure youth (童真住, tóng zhēn zhù); nine, abiding in dharma prince (法王子住, fǎ wáng zǐ zhù); ten, abiding in anointment (灌顶住, guàn dǐng zhù), cutting off the dust and sand within the realms, equal to the Buddha ground of the common teaching. These ten abidings are called 'habitual nature' (习种性, xí zhǒng xìng) (studying the contemplation of emptiness), using the contemplation of entering emptiness from the provisional to see the ultimate truth, opening the wisdom eye to accomplish all-knowing, practicing --------------------------------------------------------------------------------
Chinese
三百由旬。证位不退。次十行者。一欢喜行。二饶益行．三无瞋恨行．四无尽行．五离痴乱行．六善现行．七无著行．八尊重行．九善法行．十真实行。此十行名性种性(分别假性)用从空入假观。遍学四教四门。断界外尘沙。见俗谛开法眼。成道种智。次十回向者。一救护众生离众生相回向。二不坏回向。三等一切佛回向。四至一切处回向。五无尽功德藏回向。六随顺平等善根回向。七随顺等观一切众生回向。八真如相回向。九无缚解脱回向。十法界无量回向。此十向名道种性(中道能通)习中观伏无明。行四百由旬。居方便有余土。证行不退。 分证即佛者。十地圣种性(证入圣地)及等觉性(去佛一等)也。初欢喜地。名见道位。以中道观。见第一义谛。开佛眼成一切种智。行五百由旬。初入实报无障碍土。初到宝所。证念不退。得无功用道。随可化机缘。能百界作佛。八相成道。利益众生。二离垢地。三发光地。四焰慧地。五难胜地。六现前地。七远行地。八不动地。九善慧地。十法云地。各断一品无明。证一分中道。更破一品无明。入等觉位。亦名金刚心。亦名一生补处。亦名有上士。 究竟即佛者。妙觉性也(妙极觉满)从金刚后心。更破一品无明。入妙觉位。坐莲华藏世界。七宝菩提树下 现代汉语译本 三百由旬（yóu xún，古印度长度单位）。证位不退。次十行者：一、欢喜行；二、饶益行；三、无瞋恨行；四、无尽行；五、离痴乱行；六、善现行；七、无著行；八、尊重行；九、善法行；十、真实行。此十行名性种性（分别假性），用从空入假观。遍学四教四门。断界外尘沙。见俗谛开法眼。成道种智。次十回向者：一、救护众生离众生相回向；二、不坏回向；三、等一切佛回向；四、至一切处回向；五、无尽功德藏回向；六、随顺平等善根回向；七、随顺等观一切众生回向；八、真如相回向；九、无缚解脱回向；十、法界无量回向。此十向名道种性（中道能通），习中观伏无明。行四百由旬。居方便有余土。证行不退。 分证即佛者：十地圣种性（证入圣地）及等觉性（去佛一等）也。初欢喜地，名见道位。以中道观，见第一义谛。开佛眼成一切种智。行五百由旬。初入实报无障碍土。初到宝所。证念不退。得无功用道。随可化机缘，能百界作佛。八相成道。利益众生。二、离垢地；三、发光地；四、焰慧地；五、难胜地；六、现前地；七、远行地；八、不动地；九、善慧地；十、法云地。各断一品无明，证一分中道。更破一品无明，入等觉位。亦名金刚心，亦名一生补处，亦名有上士。 究竟即佛者：妙觉性也（妙极觉满）。从金刚后心，更破一品无明，入妙觉位。坐莲华藏世界，七宝菩提树下。
English
English version Three hundred *yojanas* (yóu xún, an ancient Indian unit of distance). Attaining a position from which there is no regression. Next are the Ten Practices: 1. Joyful Practice; 2. Beneficial Practice; 3. Practice of No Anger or Hatred; 4. Endless Practice; 5. Practice of Freedom from Delusion and Confusion; 6. Practice of Good Manifestation; 7. Practice of Non-Attachment; 8. Practice of Respect; 9. Practice of Good Dharma; 10. Practice of Truth. These Ten Practices are called Nature-Lineage (discriminating provisional nature), using the contemplation of 'entering the provisional from emptiness'. Universally learning the Four Teachings and Four Doors. Severing the dust and sand beyond the realms. Seeing the conventional truth and opening the Dharma Eye. Accomplishing the Wisdom of the Path. Next are the Ten Dedications: 1. Dedication of Saving Sentient Beings and Separating from the Appearance of Sentient Beings; 2. Indestructible Dedication; 3. Dedication Equal to All Buddhas; 4. Dedication to Reaching All Places; 5. Dedication of the Inexhaustible Treasury of Merit; 6. Dedication of Following and Accordance with Equal Good Roots; 7. Dedication of Following and Equally Contemplating All Sentient Beings; 8. Dedication of True Suchness; 9. Dedication of Unbound Liberation; 10. Dedication of the Limitless Dharma Realm. These Ten Dedications are called Path-Lineage (the Middle Way can penetrate), practicing the Middle Way to subdue ignorance. Traveling four hundred *yojanas*. Dwelling in the Land of Expedient Residue. Attaining the non-regressing of practice. 'Partial Realization is Buddhahood' refers to the Holy-Lineage of the Ten Grounds (entering the holy grounds) and the Equality-of-Enlightenment Nature (one level away from Buddhahood). The first, Joyful Ground, is called the 'Seeing the Path' position. Using the Middle Way contemplation, seeing the First Principle Truth. Opening the Buddha Eye and accomplishing All-Knowing Wisdom. Traveling five hundred *yojanas*. Initially entering the Land of Real Reward without Obstacles. Initially arriving at the Treasure Place. Attaining the non-regressing of mindfulness. Obtaining the Path of No Effort. According to the potential of transformable beings, being able to become a Buddha in hundreds of worlds. Accomplishing the Path through the Eight Aspects. Benefiting sentient beings. 2. Ground of Freedom from Defilement; 3. Ground of Emitting Light; 4. Ground of Blazing Wisdom; 5. Ground of Difficult Victory; 6. Ground of Manifestation; 7. Ground of Far-Reaching; 8. Ground of Immovability; 9. Ground of Good Wisdom; 10. Ground of Dharma Cloud. Each severs one grade of ignorance, realizing one portion of the Middle Way. Further breaking one grade of ignorance, entering the Equality-of-Enlightenment position. Also called Diamond Mind, also called Awaiting-Rebirth-in-One-Life, also called Supreme Being. 'Ultimate Realization is Buddhahood' refers to the Wonderful Enlightenment Nature (wonderfully ultimate and perfectly enlightened). From the final moment of the Diamond Mind, further breaking one grade of ignorance, entering the Wonderful Enlightenment position. Sitting in the Lotus Treasury World, under the Seven-Jeweled Bodhi Tree. --------------------------------------------------------------------------------