Chinese
名为不生不灭门亦一往略判也细而论之三藏或界内生灭门通教是界内不生灭门别教是界外生灭门圆教是界外不生灭门又通教约界内论虽不生灭约界外观仍属生灭以其但能体分段空不能体变易空故别教约界外论虽云生灭约界内观亦不生灭以其虽不体变易空亦能体分段空故○言界内界外者三界之内见思为因所感分段生死为果藏通二教正治此病名界内教三界之外方便实报二土无明为因所感变易生死为果别圆二教正治此病名界外教。 对半明满 诸方等经弹偏斥小叹大褒圆故云对半明满然细论之或以通别圆对破三藏如维摩经五百弟子品是也或以别圆对破藏通如佛与弥勒论说俗谛诸大弟子谓说真谛真俗俱不解是也或唯以圆对破藏通别教如大佛顶首楞严经诃斥不知常住真心性净明体用诸妄想不知二种根本错乱修习别成三乘魔外者是也。 涅槃追说四教追泯四教 重为未入实者广谈常住是追说圆教也又为末世钝根重扶三权是追说藏通别教也虽复四教并谈而与方等四教不同方等中之四教藏通初后并不知常别教初不知后方知(初心虽知中道是但中理不具诸法不同涅槃佛性)唯圆教初后俱知今涅槃中之四教同知常住故不同也既前三教亦皆知常不同方等中隔异之三是追泯藏通别也既扶三权以助一实不同方等中对三之 现代汉语译本： 名为不生不灭门，也只是大致地判断一下。如果仔细地论述，三藏教是界内生灭门，通教是界内不生灭门，别教是界外生灭门，圆教是界外不生灭门。又通教就界内来说，虽然是不生灭，但从界外来看，仍然属于生灭，因为它只能体悟分段空，不能体悟变易空。所以别教就界外来说，虽然说是生灭，但从界内来看，也是不生灭，因为它虽然不能体悟变易空，也能体悟分段空。所谓界内界外，是指三界之内，见思惑为因所感的分段生死为果。藏教和通教正是为了治疗这种病，所以叫做界内教。三界之外，方便土和实报土，无明为因所感的变易生死为果。别教和圆教正是为了治疗这种病，所以叫做界外教。 对于半明半满的教义： 诸方等经弹斥偏颇，贬低小乘，赞叹大乘，褒扬圆满，所以说是对半明满。然而仔细论述，或者用通教、别教、圆教来对破三藏教，如《维摩经》五百弟子品就是这样。或者用别教、圆教来对破藏教、通教，如佛与弥勒菩萨讨论俗谛，诸大弟子认为佛在说真谛，真谛俗谛都不理解，就是这样。或者只用圆教来对破藏教、通教、别教，如《大佛顶首楞严经》呵斥那些不知常住真心性净明体，用诸妄想，不知二种根本错乱修习，别成三乘魔外的人，就是这样。 《涅槃经》追说四教，追泯四教： 重新为尚未入实相的人广泛谈论常住，这是追说圆教。又为末世钝根众生重新扶持三权方便，这是追说藏教、通教、别教。虽然四教并谈，但与方等经中的四教不同。方等经中的四教，藏教、通教从始至终都不知道常，别教开始不知道，后来才知道（初心虽然知道中道，但是中道之理不完备，诸法不同于涅槃佛性），只有圆教从始至终都知道。现在《涅槃经》中的四教都知常住，所以不同于方等经。既然前三教也都知道常住，不同于方等经中隔绝的三教，这是追泯藏教、通教、别教。既然扶持三权方便来辅助一实相，不同于方等经中对立的三教。
English
English version: The term 'non-arising and non-ceasing gate' is just a rough judgment. To discuss it in detail, the Tripitaka teaching (藏教, Zang Jiao) is the gate of arising and ceasing within the realms, the Shared Teaching (通教, Tong Jiao) is the gate of non-arising and non-ceasing within the realms, the Distinct Teaching (别教, Bie Jiao) is the gate of arising and ceasing beyond the realms, and the Perfect Teaching (圆教, Yuan Jiao) is the gate of non-arising and non-ceasing beyond the realms. Furthermore, the Shared Teaching, when discussed within the realms, although it is non-arising and non-ceasing, still belongs to arising and ceasing from the perspective beyond the realms, because it can only realize the emptiness of sectional transmigration (分段空, Fenduan Kong) but cannot realize the emptiness of variable transmigration (变易空, Bianyi Kong). Therefore, the Distinct Teaching, when discussed beyond the realms, although it is said to be arising and ceasing, is also non-arising and non-ceasing from the perspective within the realms, because although it cannot realize the emptiness of variable transmigration, it can realize the emptiness of sectional transmigration. The terms 'within the realms' and 'beyond the realms' refer to within the Three Realms (三界, Sanjie), where sectional birth and death (分段生死, Fenduan Shengsi) is the result of afflictions of views and thoughts (见思惑, Jiansi Huo) as the cause. The Tripitaka and Shared Teachings are precisely for curing this illness, so they are called teachings within the realms. Beyond the Three Realms, in the Land of Expediency (方便土, Fangbian Tu) and the Land of Actual Reward (实报土, Shibao Tu), variable birth and death (变易生死, Bianyi Shengsi) is the result of ignorance (无明, Wuming) as the cause. The Distinct and Perfect Teachings are precisely for curing this illness, so they are called teachings beyond the realms. Regarding the 'Half-Bright and Full' doctrine: The various Vaipulya Sutras (方等经, Fangdeng Jing) criticize the biased, belittle the Small Vehicle, praise the Great Vehicle, and extol the Perfect, so they are said to be 'Half-Bright and Full'. However, to discuss it in detail, sometimes the Shared, Distinct, and Perfect Teachings are used to counter and break the Tripitaka Teaching, as in the 'Five Hundred Disciples' chapter of the Vimalakirti Sutra (维摩经, Weimo Jing). Or the Distinct and Perfect Teachings are used to counter and break the Tripitaka and Shared Teachings, as when the Buddha discusses conventional truth (俗谛, Sudhi) with Maitreya Bodhisattva (弥勒, Mile), and the great disciples think the Buddha is speaking of ultimate truth (真谛, Zhendi), not understanding either conventional or ultimate truth. Or only the Perfect Teaching is used to counter and break the Tripitaka, Shared, and Distinct Teachings, as in the Surangama Sutra (大佛顶首楞严经, Dafoding Shoulengyan Jing), which scolds those who do not know the constant, true mind, the pure, bright essence, and use all kinds of deluded thoughts, not knowing the two fundamental confused practices, separately becoming the three vehicles of demons and outsiders. The Nirvana Sutra (涅槃经, Niepan Jing) 'subsequently speaks of the Four Teachings' and 'subsequently obliterates the Four Teachings': Again, for those who have not yet entered reality, it extensively discusses permanence, which is subsequently speaking of the Perfect Teaching. Also, for the dull-rooted beings of the degenerate age, it again supports the three expedient means (三权, Sanquan), which is subsequently speaking of the Tripitaka, Shared, and Distinct Teachings. Although the Four Teachings are discussed together, they are different from the Four Teachings in the Vaipulya Sutras. In the Four Teachings of the Vaipulya Sutras, the Tripitaka and Shared Teachings do not know permanence from beginning to end, and the Distinct Teaching does not know it at the beginning but knows it later (although the initial mind knows the Middle Way, the principle of the Middle Way is not complete, and the dharmas are different from Nirvana-nature). Only the Perfect Teaching knows it from beginning to end. Now, the Four Teachings in the Nirvana Sutra all know permanence, so they are different from the Vaipulya Sutras. Since the first three teachings also know permanence, unlike the three isolated teachings in the Vaipulya Sutras, this is subsequently obliterating the Tripitaka, Shared, and Distinct Teachings. Since it supports the three expedient means to assist the one reality, it is different from the three opposing teachings in the Vaipulya Sutras. -------------------------------------------------------------------------------- 一是追泯圆教也。 般若带通别正明圆教