Chinese
。大宝华王座。现圆满报身(量同尘刹。相好刹尘)为钝根菩萨。转无量四谛法轮。 此教名为独菩萨法。以界外道谛为初门(藏通道谛。即界外集。藏通灭谛。即界外苦。故以界外道谛治之)无复二乘而能接通。通教三乘。既被接后皆名菩萨。不复名二乘也。十法成乘者。一缘于登地中道之境。而为所观。迥出空有之表。二真正发心普为法界。三安心止观定爱慧策。四次第遍破三惑。五识次第三观为通。见思尘沙无明为塞。传传检校。是塞令通。六调适三十七道品。是菩萨宝炬陀罗尼。入三解脱门。证中无漏。七用前藏通法门。助开实相。八善知信住行向地等妙七位差别。终不谓我叨极上圣。九离违顺强软二贼。策十信位入于十住。十离相似法爱。策三十心。令入十地。 圆教谓圆妙(三谛圆融不可思议)圆融(三一相即无有缺减)圆足(圆见事理一念具足)圆顿(体非渐成)故名圆教。所谓圆伏(圆伏五住)圆信(圆常正信)圆断(一断一切断)圆行(一行一切行)圆位(一位一切位)圆自在庄严(一心三谛为所庄严一心三观为能庄严)圆建立众生(四悉普益)此教诠无作四谛(阴入皆如。无苦可舍。无明尘劳即是菩提。无集可断。边邪皆中正。无道可修。生死即涅槃。无灭可证)亦诠不思议不生灭 现代汉语译本：大宝华王座上，圆满报身（其量如同微尘般众多，所具相好也如微尘般繁多）为根器迟钝的菩萨，转动无量的四谛法轮。 此教法名为独菩萨法，以界外道谛为入门（藏教和通教的道谛，即是界外的集谛；藏教和通教的灭谛，即是界外的苦谛，所以用界外道谛来对治）。不再有二乘，而能接引贯通。通教的三乘，既然被接引后都名为菩萨，不再称为二乘。十法成就乘，一是缘于登地菩萨所证悟的中道之境，作为所观照的对象，远远超出空和有的对立。二是真正发起菩提心，普遍为了法界一切众生。三是安心于止观，以禅定滋养，以智慧策进。四是次第遍破见思惑、尘沙惑和无明惑这三种惑。五是认识次第的三观，作为通达的途径，见思惑、尘沙惑和无明惑作为障碍。通过不断地检查和校正，使障碍变为通达。六是调和适应三十七道品，这是菩萨的宝炬陀罗尼，进入三解脱门，证悟中道无漏。七是用之前的藏教和通教法门，辅助开显实相。八是善于了解信、住、行、向、地等妙七位的差别，始终不认为自己已经达到了最高的圣位。九是远离违逆和顺从、强硬和软弱这两种贼害，策励十信位的修行者进入十住位。十是远离相似的法爱，策励三十心的修行者，进入十地。 圆教被称为圆妙（三谛圆融，不可思议），圆融（三谛一体，相互即入，没有欠缺），圆足（圆满地认识事理，一念之中具足一切），圆顿（本体不是逐渐形成的），所以称为圆教。所谓圆伏（圆满地降伏五住烦恼），圆信（圆满的常正之信），圆断（一断一切断），圆行（一行一切行），圆位（一位一切位），圆自在庄严（以一心三谛作为所庄严，以一心三观作为能庄严），圆建立众生（以四悉檀普遍利益众生）。此教诠释无作四谛（五阴、十二入皆如实，没有苦可以舍弃；无明尘劳就是菩提，没有集可以断除；边见和邪见都是中正，没有道可以修习；生死就是涅槃，没有灭可以证得），也诠释不可思议的不生不灭。
English
English version: On the Great Treasure Flower King Throne, the perfect Reward Body (Sambhogakāya) (its quantity is like countless dust particles, and the auspicious marks and qualities are as numerous as the dust particles) turns the immeasurable Four Noble Truths Dharma wheel for Bodhisattvas with dull faculties. This teaching is called the Unique Bodhisattva Dharma, using the Path Truth (Dukkha, Samudaya, Nirodha, Magga) beyond the Three Realms as the initial gateway (the Path Truth of the Tripitaka and Shared Teachings is the same as the Accumulation Truth beyond the Three Realms; the Cessation Truth of the Tripitaka and Shared Teachings is the same as the Suffering Truth beyond the Three Realms, therefore, it is treated with the Path Truth beyond the Three Realms). There are no longer Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but it can connect and integrate. The Three Vehicles of the Shared Teaching, once connected, are all called Bodhisattvas and are no longer called Two Vehicles. The ten methods to accomplish the vehicle are: first, contemplating the Middle Way realm attained by Bodhisattvas who have reached the Bhumi (ground), surpassing the duality of emptiness and existence. Second, truly generating Bodhicitta (the mind of enlightenment), universally for all beings in the Dharma Realm. Third, settling the mind in Śamatha-Vipassanā (calm abiding and insight meditation), nourishing with Samādhi (concentration) and urging forward with Prajñā (wisdom). Fourth, gradually and completely breaking through the three types of delusion: delusions of views and emotions (見思惑, Jian Si Huo), delusions like dust and sand (塵沙惑, Chen Sha Huo), and fundamental ignorance (無明惑, Wu Ming Huo). Fifth, recognizing the sequential Threefold Contemplation (三觀, San Guan) as a means of penetration, with delusions of views and emotions, delusions like dust and sand, and fundamental ignorance as obstacles. Through constant examination and correction, obstacles are transformed into penetration. Sixth, harmonizing and adapting the Thirty-Seven Limbs of Enlightenment (三十七道品, San Shi Qi Dao Pin), which is the Bodhisattva's Jewel Torch Dhāraṇī, entering the Three Doors of Liberation (三解脫門, San Jie Tuo Men), and realizing the non-outflow of the Middle Way. Seventh, using the previous Tripitaka and Shared Teaching methods to assist in revealing the true nature of reality. Eighth, being skilled in understanding the differences between the seven wonderful positions of Faith (信, Xin), Abiding (住, Zhu), Practice (行, Xing), Dedication (向, Xiang), Ground (地, Di), etc., and never thinking that one has attained the highest saintly position. Ninth, staying away from the two thieves of opposition and compliance, force and gentleness, urging practitioners in the Ten Faiths positions to enter the Ten Abidings positions. Tenth, staying away from similar love of Dharma, urging practitioners in the Thirty Minds to enter the Ten Grounds. The Perfect Teaching is called Perfect and Wonderful (the Three Truths are perfectly integrated and inconceivable), Perfect Harmony (the Three Truths are one and interpenetrating, without deficiency), Perfect Sufficiency (perfectly understanding phenomena and principle, complete in a single thought), and Perfect and Sudden (the essence is not gradually formed), hence it is called the Perfect Teaching. It is called Perfect Subduing (perfectly subduing the Five Dwelling Defilements), Perfect Faith (perfect constant and correct faith), Perfect Severance (severing one thing severs everything), Perfect Practice (practicing one thing practices everything), Perfect Position (one position is every position), Perfect Free Adornment (using the Three Truths in one mind as what is adorned, and using the Three Contemplations in one mind as what adorns), and Perfect Establishment of Sentient Beings (universally benefiting sentient beings with the Four Siddhis). This teaching explains the Non-Action Four Noble Truths (the five aggregates and twelve entrances are all as they are, there is no suffering to abandon; ignorance and defilements are Bodhi, there is no accumulation to sever; biased views and wrong views are all the Middle Way and correct, there is no path to cultivate; Samsara is Nirvana, there is no cessation to realize), and also explains the inconceivable non-arising and non-ceasing. --------------------------------------------------------------------------------
Chinese
十二因缘(无明爱取烦恼即菩提。菩提通达。无复烦恼。即究竟净。了因佛性也。行有业即解脱。解脱自在。缘因佛性也。识名色六入触受生老死。苦即法身。法身无苦无乐。是大乐不生不死是常。正因佛性也。故大经云。十二因缘名为佛性)亦诠称性六度十度(施为法界。一切法趣施。是趣不涡等)亦诠不思议二谛(幻有幻有即空皆为俗。一切法趣有趣空。趣不有不空为真。真即是俗。俗即是真。如如意珠。珠以譬真。用以譬俗。即珠是用。即用是珠。不二而二分真俗耳)亦诠圆妙三谛(非惟中道具足佛法。真俗亦然。三谛圆融一三三一。如止观说)开示界外利根菩萨。令修一心三观(照性成修。称性圆妙。不纵不横。不前不后。亦不一时)圆超二种生死。圆证三德涅槃。正约此教。方论六即(前三虽约当教各论六即。咸未究竟。以藏通极果。仅同此教相似即佛。别教妙觉。仅同此教分证即佛。又就彼当教。但有六义。未有即义。以未知心佛众生三无差别故也。是故夺而言之。藏通极果别十回向。皆名理即。以未解圆中故。登地同圆。方成分证)理即佛者。不思议理性也。如来之藏。不变随缘。随缘不变。随拈一法。无非法界。心佛众生三无差别。在凡不减。在圣不增。 名字即佛者。闻解也。了知一色一香 现代汉语译本 十二因缘（无明、爱、取等烦恼即是菩提（智慧）。菩提是通达，没有烦恼，就是究竟清净，是了因佛性。行和有（业）即是解脱，解脱是自在，是缘因佛性。识、名色、六入、触、受、生、老、死等苦即是法身（佛的真身），法身没有苦也没有乐，是大乐，不生不死是常，是正因佛性。所以《大般涅槃经》说，十二因缘名为佛性。）也诠释了称性六度十度（布施即是法界，一切法都趋向布施，这种趋向是不停息的），也诠释了不可思议的二谛（幻有和幻有即是空，都是俗谛。一切法趋向有和趋向空，趋向不有不空是真谛。真谛即是俗谛，俗谛即是真谛，如同如意珠，珠子比喻真谛，作用比喻俗谛，即珠子是作用，即作用是珠子，不二而二，区分真俗而已），也诠释了圆妙三谛（不仅仅中道具足佛法，真谛和俗谛也是如此。三谛圆融，一即是三，三即是一，如《止观》所说），开示界外利根菩萨，让他们修一心三观（照性成修，称性圆妙，不纵不横，不前不后，也不是一时），圆满超越两种生死，圆满证得三德涅槃。正是依据此教，才谈论六即（前三种虽然依据当教各自谈论六即，但都没有究竟，因为藏教和通教的极果，仅仅等同于此教的相似即佛，别教的妙觉，仅仅等同于此教的分证即佛。而且就他们各自的当教而言，只有六种意义，没有‘即’的意义，因为不知道心、佛、众生三无差别。所以如果夺取而言，藏教、通教的极果，别教的十回向，都名为理即，因为没有理解圆中。登地菩萨等同于圆教，才算成分证）。理即佛，是不思议的理性。如来之藏，不变随缘，随缘不变。随便拈起一个法，没有不是法界的。心、佛、众生三无差别，在凡夫不减少，在圣人不增加。 名字即佛，是闻解（听闻和理解）。了知一色一香
English
English version The Twelve Nidanas (ignorance, craving, and grasping, which are afflictions, are Bodhi (wisdom). Bodhi is thorough understanding, without afflictions, which is ultimate purity, and is the cause of enlightenment. Action and existence (karma) are liberation, liberation is freedom, and is the condition for enlightenment. Consciousness, name and form, the six entrances, contact, sensation, birth, old age, and death, suffering is the Dharmakaya (the true body of the Buddha), the Dharmakaya has neither suffering nor joy, it is great joy, not born and not dying is permanence, and is the direct cause of enlightenment. Therefore, the *Mahaparinirvana Sutra* says, 'The Twelve Nidanas are called Buddha-nature.') also explain the nature of the Six Paramitas and Ten Paramitas (giving is the Dharmadhatu (the realm of reality), all dharmas (phenomena) tend towards giving, this tendency is unceasing), also explain the inconceivable Two Truths (illusory existence and illusory existence is emptiness, all are conventional truth. All dharmas tend towards existence and tend towards emptiness, tending towards neither existence nor emptiness is ultimate truth. Ultimate truth is conventional truth, conventional truth is ultimate truth, like a wish-fulfilling jewel, the jewel is a metaphor for ultimate truth, the function is a metaphor for conventional truth, the jewel is the function, the function is the jewel, not two but two, distinguishing ultimate and conventional only), also explain the perfect and wonderful Three Truths (not only does the Middle Way possess all the Buddha-dharma, but so do the ultimate and conventional truths. The Three Truths are perfectly integrated, one is three, three is one, as explained in *Mohe Zhiguan*), revealing to sharp-witted Bodhisattvas beyond the realms, enabling them to cultivate the One Mind Three Contemplations (illuminating the nature to achieve cultivation, according to the nature perfectly and wonderfully, not vertical nor horizontal, not before nor after, nor at one time), perfectly transcending the two kinds of birth and death, perfectly realizing the Nirvana of the Three Virtues. It is precisely based on this teaching that we discuss the Six Identities (the first three, although based on their respective teachings, each discuss the Six Identities, but none are ultimate, because the ultimate fruit of the Tripitaka and Common teachings is only equivalent to the Similar Identity Buddha of this teaching, the Wonderful Enlightenment of the Distinct Teaching is only equivalent to the Partial Realization Identity Buddha of this teaching. Moreover, in terms of their respective teachings, there are only six meanings, not the meaning of 'is', because they do not know that the mind, Buddha, and sentient beings are non-different. Therefore, if we take away and speak of it, the ultimate fruit of the Tripitaka and Common teachings, and the Ten Directions of the Distinct Teaching, are all called the Identity in Principle, because they do not understand the complete Middle Way. Bodhisattvas who have attained the ground are equivalent to the Perfect Teaching, and only then are they considered to have achieved Partial Realization). The Identity in Principle Buddha is the inconceivable principle of reality. The Tathagatagarbha (the womb of the Buddha), unchanging follows conditions, following conditions unchanging. Picking up any dharma, there is none that is not the Dharmadhatu. The mind, Buddha, and sentient beings are non-different, not decreasing in ordinary beings, not increasing in sages. The Identity in Name Buddha is hearing and understanding. Knowing that one color and one fragrance --------------------------------------------------------------------------------