Chinese
以真谛显中中但不有不空法性而已今明法性具一切法一切法皆趣不有不空则不有不空之外更无一法可得是十界之俗犹属别义不有不空之真已成圆义也。 别三谛 显中二谛则合有之与空为俗不有不空为真今分此俗谛为二谓有即是俗空即是真取真谛之不有不空名为中谛则二谛三谛但有开合之殊义无增减。 圆入别三谛 有即是俗空即是真不改别义不空不有名为中谛中谛具一切法则为圆中矣。 圆建立众生 藏通别教虽亦各论四悉檀益而收机未普今圆教人穷心性源彻法界底自行既圆故四益亦普所谓为实施权开权显实权实不二用与适宜如一雨所润大地普洽也。 不思议二谛 二千性相皆名为俗一一无非实相故名为真三千之外无实相则即俗恒真事造即理具也实相之外无三千则即真恒俗理具即事造也故云理具事造两重三千同居一念亦可云同居一尘同居一名如一念一切诸念亦然如一尘一切诸尘亦然如一名一切诸名亦然真俗不二真俗宛然。 圆证三德涅槃 法身德名性净涅槃般若德名圆净涅槃解脱德名方便净涅槃唯是一心更不纵横并别故名圆证藏通二教不知法身但有修得生空般若仅能净于见思未得一切解脱别教谓法身本有般若修成解脱始满则先后历别不名圆证。 现代汉语译本：以真谛来彰显中道，这个中道既不是‘有’，也不是‘空’，而是法性（Dharmatā，一切事物本来的性质）本身。现在阐明法性具备一切法，一切法都归趣于非‘有’非‘空’。那么，在非‘有’非‘空’之外，再没有一法可以获得。这十法界（Ten realms，佛教宇宙观中的十种生命存在状态）的俗谛仍然属于别教的定义，而非‘有’非‘空’的真谛已经成就了圆教的意义。 别教三谛 彰显中道二谛，就是把‘有’和‘空’合称为俗谛，非‘有’非‘空’称为真谛。现在把这个俗谛分为二，即‘有’就是俗谛，‘空’就是真谛。取真谛的非‘有’非‘空’，名为中谛。那么，二谛和三谛只有开合的不同，意义上没有增减。 圆教融入别教三谛 '有’就是俗谛，‘空’就是真谛，不改变别教的定义。非‘空’非‘有’名为中谛，中谛具备一切法，那就是圆教的中道了。 圆教建立众生 藏教（Tripitaka teaching，声闻乘教法）、通教（Common teaching，三乘共通教法）、别教（Distinct teaching，菩萨藏教法）虽然也各自论述四悉檀益（Four kinds of benefits，四种利益众生的方法），但摄受众生的范围不广。现在圆教的人穷究心性之源，彻悟法界之底，自身修行已经圆满，所以四种利益也普遍。这就是所谓的‘为实施权，开权显实，权实不二，用与适宜’，就像一场雨水所滋润的大地，普遍洽泽。 不可思议二谛 二千性相（Two thousand aspects of existence，一切事物的各种性质和状态）都名为俗谛，每一个都不是实相（Reality，事物真实的样貌），所以名为真谛。三千之外没有实相，那就是即俗恒真，事造即理具（Phenomena are identical to principle，现象就是真理的体现）。实相之外没有三千，那就是即真恒俗，理具即事造（Principle is identical to phenomena，真理就是现象的体现）。所以说理具事造两重三千同居一念，也可以说同居一尘，同居一名。如一念一切诸念也是这样，如一尘一切诸尘也是这样，如一名一切诸名也是这样。真俗不二，真俗宛然。 圆教证得三德涅槃 法身德（Dharmakāya virtue，佛的法身所具有的功德）名为性净涅槃（Nirvana of pure nature，本性清净的涅槃），般若德（Prajñā virtue，佛的智慧所具有的功德）名为圆净涅槃（Perfectly pure Nirvana，圆满清净的涅槃），解脱德（Liberation virtue，佛的解脱所具有的功德）名为方便净涅槃（Nirvana of skillful means and purity，以善巧方便达到的清净涅槃）。这唯一是一心，更不纵横并别，所以名为圆证。藏教和通教不知道法身，只有修得的生空（Emptiness of self，对自我的空性认知），般若仅仅能够清净见思惑（Delusions of views and thoughts，知见和思惟上的迷惑），没有得到一切解脱。别教认为法身本来就有，般若修成，解脱才圆满，那么先后经历差别，不名为圆证。
English
English version: The Middle Way is revealed through the True Truth, which is neither 'existence' nor 'emptiness,' but rather the Dharmatā (the true nature of all things) itself. Now, it is clarified that the Dharmatā possesses all dharmas, and all dharmas converge on non-'existence' and non-'emptiness.' Therefore, beyond non-'existence' and non-'emptiness,' there is no other dharma to be attained. The mundane truth of the Ten Realms (Ten realms, the ten states of existence in Buddhist cosmology) still belongs to the definition of the Distinct Teaching, while the True Truth of non-'existence' and non-'emptiness' has already achieved the meaning of the Perfect Teaching. The Three Truths of the Distinct Teaching Revealing the Middle Way's Two Truths means combining 'existence' and 'emptiness' as the mundane truth, and non-'existence' and non-'emptiness' as the True Truth. Now, this mundane truth is divided into two, namely, 'existence' is the mundane truth, and 'emptiness' is the True Truth. Taking the non-'existence' and non-'emptiness' of the True Truth is named the Middle Truth. Then, the Two Truths and Three Truths only have differences in opening and closing, and there is no increase or decrease in meaning. The Perfect Teaching Enters the Three Truths of the Distinct Teaching 'Existence' is the mundane truth, and 'emptiness' is the True Truth, without changing the definition of the Distinct Teaching. Non-'emptiness' and non-'existence' are named the Middle Truth, and the Middle Truth possesses all dharmas, which is the Middle Way of the Perfect Teaching. The Perfect Teaching Establishes Sentient Beings Although the Tripitaka teaching (Tripitaka teaching, the teachings of the Śrāvakayāna), the Common teaching (Common teaching, the teachings common to the Three Vehicles), and the Distinct teaching (Distinct teaching, the Bodhisattva-piṭaka teachings) each discuss the Four Kinds of Benefits (Four kinds of benefits, the four methods of benefiting sentient beings), their scope of embracing sentient beings is not broad. Now, those of the Perfect Teaching exhaustively investigate the source of the mind-nature and thoroughly understand the bottom of the Dharma Realm. Their own practice is already perfect, so the four kinds of benefits are also universal. This is what is called 'provisionally establishing the expedient for the sake of the real, opening the expedient to reveal the real, the expedient and the real are not two, and using them appropriately,' just like the earth moistened by a rain, universally saturated. The Inconceivable Two Truths The two thousand aspects of existence (Two thousand aspects of existence, all the qualities and states of all things) are all named the mundane truth, and each one is none other than Reality (Reality, the true appearance of things), so it is named the True Truth. There is no Reality outside the three thousand, which means that the mundane is always true, and phenomena are identical to principle (Phenomena are identical to principle, phenomena are the embodiment of truth). There are no three thousand outside of Reality, which means that the true is always mundane, and principle is identical to phenomena (Principle is identical to phenomena, truth is the embodiment of phenomena). Therefore, it is said that principle and phenomena, the two layers of the three thousand, reside in one thought, and it can also be said that they reside in one dust mote, and reside in one name. Just as one thought is like all thoughts, just as one dust mote is like all dust motes, just as one name is like all names. The true and the mundane are not two, and the true and the mundane are distinct. The Perfect Teaching Realizes the Three Virtues of Nirvana The Dharmakāya virtue (Dharmakāya virtue, the merits of the Dharmakāya of the Buddha) is named the Nirvana of pure nature (Nirvana of pure nature, Nirvana of pure nature), the Prajñā virtue (Prajñā virtue, the merits of the wisdom of the Buddha) is named Perfectly pure Nirvana (Perfectly pure Nirvana, perfectly pure Nirvana), and the Liberation virtue (Liberation virtue, the merits of the liberation of the Buddha) is named Nirvana of skillful means and purity (Nirvana of skillful means and purity, Nirvana achieved by skillful means). This is only one mind, and there is no vertical or horizontal separation, so it is named Perfect Realization. The Tripitaka teaching and the Common teaching do not know the Dharmakāya, and only have the emptiness of self (Emptiness of self, the emptiness of self), which is attained through cultivation. Prajñā can only purify the delusions of views and thoughts (Delusions of views and thoughts, delusions in knowledge and thought), and has not attained all liberation. The Distinct teaching believes that the Dharmakāya is originally present, Prajñā is cultivated, and liberation is only perfected, so there are differences in sequence, and it is not named Perfect Realization. -------------------------------------------------------------------------------- 十乘观法
Chinese
第一观不思议境者心佛众生三无差别佛法众生法一一皆不思议皆得为所观境但初机之人则谓佛法太高生法太广故但就现在自己阴界入法以为所观又舍界入但观于阴又舍前四阴但观识阴又七八二识微细难观前五根识现起时少故但以现前一念第六意识为所观境近而复要也现前意识不起则已起则千十界中必落一界若落一界必具百界千如以此随落一界之心非是心之少分必是心之全体心外更无百界千如故也若顿了此现前一念全具百界千如三千性相无自性无他性无共性无无因性无性亦无性则能顿证三德秘藏则为初发心时便成正觉则是定慧平等庄严则已遍破三惑则已了知一切诸法中皆有安乐性则已具足圆妙道品则已到于事理彼岸则为登于菩萨正位则为永超十魔八魔则已心心流注萨婆若海是谓上上根人秪千一法具足十法乘也若虽观心未能顿入应念心佛众生三无差别云何诸佛已悟我及众生犹滞迷情由是缘无作四谛殷重发起四弘誓愿因发心故一发一切发登发心住则是定慧平等庄严遍破三惑知一切法皆安乐性具圆妙道品到事理彼岸登菩萨正位超八魔十魔心心流入萨婆若海知一切法本不思议是谓上中根人于第二真正发菩提心具足十法乘也若虽发心心仍散动未能登位应念心体本来寂照善巧调试或以即寂之照令不沉没或以即照 现代汉语译本 十乘观法 第一观，观察不可思议之境，即心、佛、众生三者并无差别。佛法、众生法，每一法皆不可思议，皆可作为观想的对象。但对于初学者来说，认为佛法过于高深，众生法过于广阔，所以只就现在自身的身（阴）、界（十八界）、处（十二入）等法作为观想的对象。又舍弃界、处，只观想于五阴。又舍弃前四阴，只观想识阴。又第七识、第八识微细难以观察，前五根识现起的时间又少，所以只以现前一念的第六意识作为观想的境，因为它既近便又重要。现前意识不起则已，若已生起，则在十法界中必定落入一界。若落入一界，必定具足百界千如。因此，随其落入某一界的心，并非是心的一小部分，必定是心的全体。心外更无百界千如。若能顿悟此现前一念全具百界千如、三千性相，无自性、无他性、无共性、无无因性、无性亦无无性，则能顿证三德秘藏，则为初发心时便成正觉，则是定慧平等庄严，则已遍破三惑，则已了知一切诸法中皆有安乐性，则已具足圆妙道品，则已到达事理的彼岸，则为登上菩萨的正位，则为永远超越十魔八魔，则已心心流注萨婆若（Sarvajna，一切智）海。这便是上上根器的人，只于一法中具足十法乘。 若虽观心，未能顿入，应念心、佛、众生三无差别，为何诸佛已悟，我及众生犹滞迷情？由此缘无作四谛，殷重发起四弘誓愿。因发心故，一发一切发，登上发心住，则是定慧平等庄严，遍破三惑，知一切法皆安乐性，具圆妙道品，到事理彼岸，登菩萨正位，超八魔十魔，心心流入萨婆若海，知一切法本不思议。这便是上中根器的人，于第二真正发菩提心时，具足十法乘。 若虽发心，心仍散动，未能登位，应念心体本来寂照，善巧调试，或以即寂之照令不沉没，或以即照之寂