Chinese
可得故喻如幻化本不可得不可妄谓自他共离生也行等亦然。 幻有空二谛 三界因果色心依正并是非有似有犹如幻事指此幻有以为俗谛有既是幻则当体全空非灭故空指此即空以为真谛此则真俗不二不同藏教真居事外。 两种含中二谛 通含别者幻有为俗如前说幻有即空为真而此空理即是真如其体不空故能为迷悟依是则真谛之中含有别教中道理体故名通含别二谛也通含圆者幻有为俗亦如前说幻有即空为真而此空理即如来藏亦名为空亦名不空名空之时空即具一切法一切法皆趣此空言不空时不空亦即具一切法一切法皆趣不空是则真谛之中含有圆教圆空圆中道理故名通含圆二谛也。 别入通三谛 通教止云有漏是俗无漏是真今立非漏非无漏句以显中道则三谛义成盖由前通含别二谛故成此别入通三谛也。 圆入通三谛 二谛同前今立非漏非无漏句以显中道一切法皆趣非漏无漏则此非漏无漏具一切法圆中义成盖由前通含圆二谛故成此圆入通三谛也。 诸法不自生四句 四性推捡通乎四教无生之义局在后三藏通二教指六凡为诸法别圆二教指十界为诸法藏教明六凡诸法自种有故不从他待众缘故非自作无作用故非共生有功能故非无因(此四句出集论)则显缘起正理不堕四 现代汉语译本：因此，这个比喻就像幻化一样，其本体是不可得的，不可妄自说成是自体、他体、共同产生或无因而生。行为等等也是如此。 幻有和空两种二谛 三界中的因果、色法和心法、依报和正报，以及是非有无，都像是幻化之事。指出这种幻有，就认为是俗谛。有既然是幻，那么它的本体就是完全空寂的，不是断灭的空，指出这种空，就认为是真谛。这就是真俗不二，不同于藏教的真谛位于事相之外。 两种包含中道的二谛 通教包含别教：幻有作为俗谛，如前面所说。幻有即是空，作为真谛。而这个空的道理就是真如，它的本体不是空，所以能够成为迷和悟的依据。这样，真谛之中就包含了别教的中道之理，所以叫做通含别二谛。通教包含圆教：幻有作为俗谛，也如前面所说。幻有即是空，作为真谛。而这个空的道理就是如来藏，也叫做空，也叫做不空。叫做空的时候，空就具足一切法，一切法都归趣于这个空。说不空的时候，不空也就具足一切法，一切法都归趣于不空。这样，真谛之中就包含了圆教的圆空、圆中之理，所以叫做通含圆二谛。 别教进入通教的三谛 通教只说有漏是俗谛，无漏是真谛。现在建立非漏非无漏的句子，来显示中道，那么三谛的意义就成立了。这是由于前面的通含别二谛，所以成就了这个别教进入通教的三谛。 圆教进入通教的三谛 二谛与前面相同。现在建立非漏非无漏的句子，来显示中道，一切法都归趣于非漏无漏，那么这个非漏无漏就具足一切法，圆教中道的意义就成立了。这是由于前面的通含圆二谛，所以成就了这个圆教进入通教的三谛。 诸法不自生四句 用四种性质来推究，贯通四教。无生的意义局限在后三教。藏教和通教指六凡为诸法，别教和圆教指十界为诸法。藏教说明六凡的诸法，从各自的种子而有，所以不是从他处产生；等待众多的因缘，所以不是自己产生；没有作用，所以不是共同产生；具有功能，所以不是没有原因。（这四句出自《集论》）这就显示了缘起正理，不落入四种偏见。
English
English version: Therefore, this metaphor is like an illusion, its essence is unattainable, and it cannot be falsely claimed to be self-produced, other-produced, jointly produced, or causeless. Actions and so on are also the same. Two Truths of Illusion and Emptiness The causes and effects in the Three Realms, form and mind, dependent and principal retributions, and right and wrong, existence and non-existence, are all like illusory events. Pointing to this illusory existence is considered the conventional truth (俗谛, sú dì). Since existence is illusory, its essence is completely empty, not a nihilistic emptiness. Pointing to this emptiness is considered the ultimate truth (真谛, zhēn dì). This is the non-duality of conventional and ultimate truths, unlike the Tripitaka teaching (藏教, Zàng jiào) where the ultimate truth resides outside of phenomena. Two Truths Containing the Middle Way The Common Teaching (通教, Tōng jiào) contains the Distinct Teaching (别教, Bié jiào): Illusory existence is the conventional truth, as mentioned before. Illusory existence is emptiness, as the ultimate truth. And this principle of emptiness is Suchness (真如, zhēn rú), its essence is not empty, so it can be the basis for delusion and enlightenment. Thus, within the ultimate truth is contained the Middle Way principle of the Distinct Teaching, so it is called the Two Truths that commonly contain the Distinct Teaching. The Common Teaching contains the Perfect Teaching (圆教, Yuán jiào): Illusory existence is the conventional truth, as mentioned before. Illusory existence is emptiness, as the ultimate truth. And this principle of emptiness is the Tathagatagarbha (如来藏, Rúláizàng), also called emptiness, also called non-emptiness. When called emptiness, emptiness is complete with all dharmas, and all dharmas lead to this emptiness. When called non-emptiness, non-emptiness is also complete with all dharmas, and all dharmas lead to non-emptiness. Thus, within the ultimate truth is contained the principle of the Perfect Teaching's perfect emptiness and perfect Middle Way, so it is called the Two Truths that commonly contain the Perfect Teaching. Three Truths of the Distinct Teaching Entering the Common Teaching The Common Teaching only says that defiled (漏, lòu) is the conventional truth, and undefiled (无漏, wú lòu) is the ultimate truth. Now establish the phrase 'neither defiled nor undefiled' to reveal the Middle Way, then the meaning of the Three Truths is established. This is because of the previous Two Truths that commonly contain the Distinct Teaching, so this Three Truths of the Distinct Teaching entering the Common Teaching is accomplished. Three Truths of the Perfect Teaching Entering the Common Teaching The Two Truths are the same as before. Now establish the phrase 'neither defiled nor undefiled' to reveal the Middle Way, all dharmas lead to neither defiled nor undefiled, then this neither defiled nor undefiled is complete with all dharmas, and the meaning of the Perfect Teaching's Middle Way is established. This is because of the previous Two Truths that commonly contain the Perfect Teaching, so this Three Truths of the Perfect Teaching entering the Common Teaching is accomplished. Four Statements on Dharmas Not Arising from Themselves Investigating with the four natures penetrates the four teachings. The meaning of non-arising is limited to the latter three teachings. The Tripitaka and Common Teachings refer to the six realms of ordinary beings (六凡, liù fán) as dharmas, the Distinct and Perfect Teachings refer to the ten realms (十界, shí jiè) as dharmas. The Tripitaka Teaching explains that the dharmas of the six realms of ordinary beings arise from their own seeds, so they are not produced from others; they await numerous causes and conditions, so they are not self-produced; they have no function, so they are not jointly produced; they have function, so they are not without cause. (These four statements are from the *Abhidharmasamuccaya* (集论, Jí lùn)). This reveals the correct principle of dependent origination, not falling into the four extremes. --------------------------------------------------------------------------------
Chinese
执也通教明六凡诸法如幻如梦如水中月如空中花非有似有有即非有不可说从自他共离而生且如妄情所计三界有为生法虽复万品差殊略而言之心境二字收无不尽先约心法以推四性若自生者从心生心应有二心又不对境时心应常生而实不生故非自生若他生者从境生心于我何与又圣者对境亦应生心而圣不生故非他生若共生者为心境各有生性故共生耶为心境各无生性故共生耶若心境各有生性何须待共方生又设待共方生应有二心并生谓一从心生一从境生故而实不然若心境各无生性共亦何能有生如一砂无油众砂共压亦岂有油故非共生若云无因生者既不因心又不因境心境尚无云何能生于心不应虚空突出心识故非无因如是四性检实不得心之生处则知心本无生也次约境法以推四性若自生者从境生境应有二境又心不缘时境应常现而实不现故非自生若他生者从心生境境还属心何得名境又心念兔角兔应生角而角不生故非他生若共生者例如前破但以二心并生改作二境并生为异若云无因生者不应日中忽睹明月如是四性检实不得境之生处则知境亦无生也是以若心若境俱如幻梦求其生性了不可得当体无生此无生理今古常然始终不改佛不能增生不能减但约种性差别有三乘人约悟入浅深分十地位耳别教明十界诸法自种有故不从他待众缘故非自作无作用故非共生 有功能故非无因则显不思议缘起正理皆以真如为迷悟依藏识为持种依以先知有真如藏识而用四性推简入无生门故为别教工夫也圆教明十界诸法非法性生故非自生非无明生故非他生非法性无明合生故非共生非离法性无明别有诸法故非无因而生随一一法体即法界当体无生无生而生三千宛然生即无生三千无性非生非无生唯一实相实相非生生亦实相实相非无生无生亦实相法住法位世间相常因缘即中双照空假此是圆教初无生门一门一切门阿字即具四十二字功德余字亦然故为圆妙无工夫之工夫。 解苦无苦而有真谛 三界果报名为三苦解之则皆如空华无逼近相但是真空法性而已真谛即在虚妄苦谛之上如空处即在华处无二处也于此真谛假立四名四并即真真非事外乃是通教所诠之理今人谈玄说妙迥超情见壁立万仞总皆不能出此。 扶习润生 别圆二教证中道理则以中道法身为应化本譬如月印万川不须惑业受生也藏教说惑是实有故菩萨不可断惑断则不能三僧祗受生行道矣通教说惑是幻有故菩萨体幻而断正使正使既断设欲涅槃即便能入但由本愿力故不取涅槃以神通力扶起三界思惑余习资于故业种子而得受生所谓思惑余习者非贪似贪非慢似慢非痴似痴等是也。 行则五行差别 戒定慧三名为圣行十住入 现代汉语译本： 因为有作用的缘故，所以不是没有原因的，这就显现了不可思议的缘起正理。一切都以真如（Tathata，事物的真实本性）为迷和悟的依据，以藏识（Ālaya-vijñāna，储存所有经验的意识）为保持种子（bīja，潜在的可能性）的依据。因为先知道有真如藏识，然后用四性（自生、他生、共生、无因生）来推究简择，进入无生门（anutpāda-dvāra，不生不灭之门），所以这是别教（prthag-buddhayāna，独特的教法）的功夫。圆教（pūrna-buddhayāna，圆满的教法）阐明十界（daśa-dhātu，十种不同的存在状态）诸法（dharma，事物）的非法性（adharma-svabhāva，非事物本性）生，所以不是自生（svayam-bhūta，自己产生）；不是无明（avidyā，无知）生，所以不是他生（parata-bhūta，由他产生）；不是法性（dharma-svabhāva，事物本性）和无明合生，所以不是共生（ubhaya-bhūta，共同产生）；不是离开法性无明另外有诸法，所以不是无因而生（ahetuka-bhūta，无原因产生）。随着每一个法的本体，就是法界（dharma-dhātu，一切法的界限），当体无生，无生而生，三千（tri-sāhasra-mahā-sāhasra-loka-dhātu，三千大千世界）宛然存在；生即无生，三千无性（tri-sāhasra-mahā-sāhasra-loka-dhātu-niḥsvabhāva，三千大千世界无自性），非生非无生，唯一实相（bhūta-tathatā，真实的相）。实相非生，生也是实相；实相非无生，无生也是实相。法住法位（dharma-sthiti-dhātu，法安住于其位），世间相常（loka-lakṣaṇa-nityatā，世间的相是常住的），因缘（hetu-pratyaya，原因和条件）即中（madhyama-pratipad，中道），双照空假（śūnyatā-prajñapti，空性和假名），这是圆教最初的无生门，一门一切门。阿字（ā-kāra，梵文字母）就具备四十二字（catvāriṃśad-dvātriṃśad-akṣara，四十二个字母）的功德，其余的字也是这样，所以是圆妙无功夫之功夫。 解苦无苦而有真谛 三界（trayo dhātavaḥ，欲界、色界、无色界）的果报（vipāka，结果）名为三苦（tri-duḥkha，苦苦、坏苦、行苦），理解了它们，就都如空中的花朵，没有逼迫的相状，只是真空法性（śūnyatā-dharma-svabhāva，空性的事物本性）而已。真谛（paramārtha-satya，最高的真理）就在虚妄的苦谛（duḥkha-satya，苦的真理）之上，如空处就在花处，没有两个地方。于此真谛假立四名（catuḥ-saṃjñā，四种名称），四并即真（catuḥ-saṃjñā-tathatā，四种名称即是真如），真非事外，乃是通教（sādhāraṇa-buddhayāna，共通的教法）所诠释的道理。现在人谈玄说妙，迥超情见，壁立万仞，总都不能超出这个范围。 扶习润生 别教和圆教证得中道（madhyama-pratipad，中道）的道理，就以中道法身（madhyama-pratipad-dharma-kāya，中道的法身）为应化（nirmāṇa，应化）的根本，譬如月亮映照在万川之中，不需要惑业（kleśa-karma，烦恼和业力）受生。藏教（tripitaka-buddhayāna，三藏教法）说惑是真实存在的，所以菩萨（bodhisattva，觉悟的众生）不可以断惑，断了就不能经过三大阿僧祇劫（tri-asaṃkhyeya-kalpa，极长的时间）受生行道了。通教说惑是幻有的，所以菩萨体悟幻有而断正使（mūla-kleśa，根本烦恼），正使既然断了，如果想要涅槃（nirvāṇa，解脱），就可以进入，但由于本愿力（pūrva-praṇidhāna-bala，之前的誓愿力）的缘故，不取涅槃，以神通力（ṛddhi-bala，神通的力量）扶起三界（trayo dhātavaḥ，欲界、色界、无色界）的思惑（vicikicchā-kleśa，怀疑的烦恼）余习（vāsanā，习气），资于故业（pūrva-karma，过去的业力）种子（bīja，潜在的可能性）而得受生，所谓思惑余习者，非贪似贪，非慢似慢，非痴似痴等是也。 行则五行差别 戒（śīla，道德规范）、定（samādhi，禅定）、慧（prajñā，智慧）三名为圣行（ārya-mārga，神圣的道路），十住（daśa-bhūmi，菩萨的十个阶段）入