Chinese
无非中道。理具事造两重三千。同在一念。如一念一切诸念。亦复如是。如心法一切佛法及众生法。亦复如是。 观行即佛者。五品外凡位也。一随喜。二读诵。三讲说。四兼行六度。五正行六度。圆伏五住烦恼。与别十信齐。而复大胜。 相似即佛者。十信内凡位也(名与别十信同。而义大异)初信任运。先断见惑。证位不退。与别初住通见地藏初果齐。二心至七心。任运断思惑尽。与别七住通已办藏四果齐。而复大胜。故永嘉云。同除四住。此处为齐。若伏无明。三藏则劣也。八心至十心。任运断界内外尘沙。行四百由旬。证行不退。与别十向齐。 分证即佛者。十住十行十向十地等觉圣位也(名亦同别。而义大异)初住断一分无明。证一分三德(正因理心发。名法身德。了因慧心发。名般若德。缘因善心发。名解脱德)一心三观。任运现前。具佛五眼。成一心三智。行五百由旬。初到宝所。初居实报净土。亦复分证常寂光净土。证念不退无功用道。现身百界。八相作佛。与别初地齐。二住至十住。与别十地齐。初行与别等觉齐。二行与别妙觉齐。三行已去所有智断。别教之人不知名字。 究竟即佛者。妙觉极果。断四十二品微细无明永尽。究竟登涅槃山顶。以虚空为座。成清净法身( 现代汉语译本： 无非是中道（不偏不倚的真理）。理具和事造两种三千（指宇宙万法的两种状态，理具指理体上本自具有三千种性相，事造指由因缘和合而显现的三千种现象），都统一于一念之中。如同一念包含一切诸念，其他念头也同样如此。如同心法包含一切佛法以及众生法，也是同样的道理。 观行即佛，指的是五品外凡位（指修行次第中的最初阶段）。包括：一、随喜（随喜他人修行）；二、读诵（读诵经典）；三、讲说（讲解经义）；四、兼行六度（同时修习六度）；五、正行六度（专注修习六度）。通过这些修行，可以圆满地降伏五住烦恼（五种根本烦恼），与别教的十信位相当，但又远胜于别教十信。 相似即佛，指的是十信内凡位（指比外凡位更深入的修行阶段，但尚未真正入圣）。（虽然名称与别教的十信相同，但意义大不相同）初信时，修行自然而然地进行，首先断除见惑（错误的见解），证得位不退（不会退转到凡夫位），与别教初住位，通教见地藏的初果位相当。从二心到七心，修行自然而然地断除思惑（思想上的迷惑），与别教七住位，通教已办藏的四果位相当，但又远胜于别教。所以永嘉禅师说：‘同除四住（指见惑、思惑、尘沙惑、无明惑），此处为齐（指相似的程度）。’如果涉及到降伏无明惑，三藏教就显得不足了。从八心到十心，修行自然而然地断除界内外的尘沙惑（如微尘般细微的迷惑），行四百由旬（古代印度长度单位，此处指修行的距离），证得行不退（修行不会退转），与别教十向位相当。 分证即佛，指的是十住、十行、十向、十地、等觉等圣位（指已经证得果位的修行阶段）。（名称也与别教相同，但意义大不相同）初住位时，断除一分无明（根本的迷惑），证得一分三德（法身德、般若德、解脱德）。一心三观（空观、假观、中观）自然而然地现前，具备佛的五眼（肉眼、天眼、慧眼、法眼、佛眼），成就一心三智（一切智、道种智、一切种智）。行五百由旬，初次到达宝所（比喻涅槃），初次居住在实报庄严净土（佛菩萨所居的净土），也分证常寂光净土（佛的法身所居的净土）。证得念不退（念头不会退转），成就无功用道（不需刻意努力就能自然而然地修行）。现身百界（在无数世界显现），八相成佛（佛陀示现成佛的八个阶段）。与别教初地相当。从二住到十住，与别教十地相当。初行与别教等觉相当。二行与别教妙觉相当。从三行开始，所证得的智慧和断除的烦恼，别教的人甚至不知道名称。 究竟即佛，指的是妙觉极果（指最高的果位）。断除四十二品微细无明（极其细微的迷惑），永远断尽，最终登上涅槃山顶（比喻证得涅槃），以虚空为座（比喻无所依处），成就清净法身（佛的真身）。
English
English version: It is none other than the Middle Way (the truth of non-duality). Both 'Principle-inherent' and 'Event-created' threefold thousands (referring to two states of all phenomena in the universe, 'Principle-inherent' refers to the inherent threefold nature in the principle, and 'Event-created' refers to the threefold phenomena manifested by the combination of causes and conditions) are unified in a single thought. Just as one thought contains all thoughts, so are all other thoughts. Just as the Mind-Dharma contains all Buddha-Dharmas and sentient being Dharmas, so it is as well. 'Contemplation-in-Action is Buddha' refers to the stage of the Outer Five Grades (referring to the initial stage in the order of practice). These include: 1. Rejoicing; 2. Reading and Reciting; 3. Explaining; 4. Concurrently Practicing the Six Paramitas; 5. Directly Practicing the Six Paramitas. Through these practices, one can fully subdue the Five Skandha Afflictions (the five fundamental afflictions), which is equivalent to the Ten Faiths of the Separate Teaching, but far surpasses them. 'Resemblance to Buddha' refers to the stage of the Inner Ten Faiths (referring to a more advanced stage of practice than the Outer Grades, but not yet truly entering the realm of the sages). (Although the name is the same as the Ten Faiths of the Separate Teaching, the meaning is very different.) In the initial Faith, practice proceeds naturally, first cutting off the Delusion of Views (wrong views), attaining the stage of Non-Regression (not regressing to the state of ordinary beings), which is equivalent to the Initial Abiding of the Separate Teaching and the Initial Fruit of the Hearer Vehicle in the Common Teaching. From the Second to the Seventh Faith, practice naturally cuts off the Delusion of Thought (delusions in thought), equivalent to the Seventh Abiding of the Separate Teaching and the Fourth Fruit of the Hearer Vehicle in the Common Teaching, but far surpasses them. Therefore, Yongjia (Yongjia Xuanjue, a Chan master) said: 'Together eliminating the Four Abidings (referring to the delusions of views, thoughts, dust-like afflictions, and ignorance), this is where they are equal (referring to the degree of similarity).' If it involves subduing the Delusion of Ignorance, the Tripitaka Teaching is insufficient. From the Eighth to the Tenth Faith, practice naturally cuts off the Dust-like Afflictions within and beyond the realms, traveling four hundred yojanas (an ancient Indian unit of length, here referring to the distance of practice), attaining the stage of Non-Regression in Practice (not regressing in practice), which is equivalent to the Ten Directing of the Separate Teaching. 'Partial Realization is Buddha' refers to the stages of the Ten Abidings, Ten Practices, Ten Directings, Ten Grounds, Equal Enlightenment, etc. (referring to the stages of practice where one has already attained fruition). (The names are also the same as in the Separate Teaching, but the meanings are very different.) In the Initial Abiding, one cuts off a portion of Ignorance (fundamental delusion), realizing a portion of the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). The One-Mind Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) naturally manifest, possessing the Buddha's Five Eyes (Physical Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, Buddha Eye), accomplishing the One-Mind Three Wisdoms (Wisdom of All Aspects, Wisdom of the Path, Wisdom of All Kinds). Traveling five hundred yojanas, one initially arrives at the Treasure Land (a metaphor for Nirvana), initially residing in the Land of Actual Reward and Adornment (the pure land where Buddhas and Bodhisattvas reside), and also partially realizes the Pure Land of Eternal Tranquility and Light (the pure land where the Buddha's Dharmakaya resides). One attains Non-Regression in Mindfulness (thoughts do not regress), accomplishing the Path of No Effort (practice occurs naturally without deliberate effort). One manifests in hundreds of realms, enacting the Eight Aspects of Buddhahood (the eight stages of the Buddha's manifestation of enlightenment). This is equivalent to the Initial Ground of the Separate Teaching. From the Second to the Tenth Abiding, it is equivalent to the Ten Grounds of the Separate Teaching. The Initial Practice is equivalent to the Equal Enlightenment of the Separate Teaching. The Second Practice is equivalent to the Wonderful Enlightenment of the Separate Teaching. From the Third Practice onwards, the wisdom and afflictions that are cut off are unknown even by name to those of the Separate Teaching. 'Ultimate Realization is Buddha' refers to the ultimate fruition of Wonderful Enlightenment (referring to the highest stage). One cuts off the forty-two grades of subtle Ignorance (extremely subtle delusions), forever eliminating them, finally ascending to the summit of Nirvana Mountain (a metaphor for attaining Nirvana), taking emptiness as one's seat (a metaphor for having no attachment), accomplishing the Pure Dharmakaya (the Buddha's true body). --------------------------------------------------------------------------------
Chinese
一一相好等真法界)居上上品常寂光净土。亦名上上品实报无障碍净土。性修不二。理事平等。 此教名最上佛法。亦名无分别法。以界外灭谛为初门。当体即佛。而能接别接通。接别者。上根十住被接。中根十行被接。下根十向被接。按位接即成十信。胜进接即登初住。接通已如通教中说。故曰。别教接贤不接圣。通教接圣不接贤。以别若登地。乃名为圣。证道同圆。不复论接。通八人上。便名为圣。方可受接。若干慧性地二贤。仅可称转入别圆。未得名接。若藏教未入圣位。容有转入通别圆义。已入圣后。保果不前。永无接义。直俟法华。方得会入圆耳。十法成乘者。一观不思议境(其车高广)二真正发菩提心(又于其上张设幰盖)三善巧安心止观(车内安置丹枕)四以圆三观破三惑遍(其疾如风)五善识通塞(车外枕亦作轸)六调适无作道品七科三十七分(有大白牛肥壮多力等)七以藏通别等事相法门。助开圆理(又多仆从而侍卫之)八知次位。令不生增上慢。九能安忍。策进五品。而入十信。十离法爱。策于十信。令入十住乃至等妙(乘是宝乘。游于四方。直至道场)上根观境。即于境中具足十法。中根从二展转至六。随一一中得具十法。下根须具用十也。又复应知。说前三教为防偏曲。文意所归。正 现代汉语译本：一一相好等同于真法界（宇宙万物的真实本质），居住在上上品常寂光净土（佛的永恒寂静的居所）。也称为上上品实报无障碍净土（真实果报，没有阻碍的净土）。自性与修行不二，本体与现象平等。 此教法名为最上佛法（最高的佛法），也称为无分别法（没有分别的法）。以界外灭谛（超越轮回的涅槃）为入门。当下即是佛。并且能够接引别教和通教的修行者。接引别教是指：上等根器的十住菩萨被接引，中等根器的十行菩萨被接引，下等根器的十向菩萨被接引。按照次第接引就成就了十信位。殊胜精进的接引就登上了初住位。接引通教的情况已经在通教中说过了。所以说，别教接引贤位菩萨，不接引圣位菩萨。通教接引圣位菩萨，不接引贤位菩萨。因为别教如果登地，才称为圣位，证悟的道理与圆教相同，不再讨论接引。通教八人以上，便称为圣位，才可以接受接引。若干慧性和地前二贤位菩萨，仅仅可以称为转入别教或圆教，还不能称为接引。如果藏教没有进入圣位，或许有转入通教、别教、圆教的可能。已经进入圣位之后，保住果位不再前进，永远没有接引的说法。只有等到法华会上，才能会归入圆教。十法成乘是指：一、观不思议境（其车高广，指所观之境广大无边）；二、真正发菩提心（又于其上张设幰盖，指以菩提心覆盖一切）；三、善巧安心止观（车内安置丹枕，指在止观中获得安稳）；四、以圆三观破三惑遍（其疾如风，指破除烦恼迅速有力）；五、善识通塞（车外枕亦作轸，指明了修行中的障碍与通达）；六、调适无作道品七科三十七分（有大白牛肥壮多力等，指以三十七道品为动力）；七、以藏通别等事相法门，助开圆理（又多仆从而侍卫之，指以各种法门辅助开启圆融的道理）；八、知次位，令不生增上慢（了解修行的次第，不生起骄慢）；九、能安忍，策进五品，而入十信（能够安忍，策励前进五品位，进入十信位）；十、离法爱，策于十信，令入十住乃至等妙（乘是宝乘，游于四方，直至道场，指乘坐佛法之车，到达觉悟的境地）。上等根器的人观想境界，就在境界中具足十法。中等根器的人从第二法开始，辗转到第六法，随一一法中得到具足十法。下等根器的人必须全部运用十法。还应该知道，说前三教是为了防止偏颇，文意所归，正是圆教。