English
English version: Because there is function, it is not without cause, thus revealing the inconceivable principle of dependent origination. All take Tathata (the true nature of things) as the basis for delusion and enlightenment, and Ālaya-vijñāna (the storehouse consciousness) as the basis for holding seeds (potentialities). Because one first knows that there is Tathata-Ālaya-vijñāna, and then uses the four natures (self-origination, other-origination, co-origination, and causeless-origination) to investigate and select, entering the gate of non-origination (anutpāda-dvāra), therefore this is the practice of the Prthag-buddhayāna (distinct teaching). The Pūrna-buddhayāna (complete teaching) elucidates that the non-dharma-svabhāva (non-nature of things) of all dharmas (things) in the ten realms (daśa-dhātu) is born, so it is not svayam-bhūta (self-originated); it is not born from avidyā (ignorance), so it is not parata-bhūta (other-originated); it is not born from the combination of dharma-svabhāva (nature of things) and avidyā, so it is not ubhaya-bhūta (co-originated); it is not that there are other dharmas apart from dharma-svabhāva and avidyā, so it is not ahetuka-bhūta (causelessly originated). Following the substance of each dharma, it is the dharma-dhātu (realm of all dharmas), which is inherently unborn. Unborn yet born, the tri-sāhasra-mahā-sāhasra-loka-dhātu (three thousand great thousand worlds) are clearly present; birth is non-birth, the tri-sāhasra-mahā-sāhasra-loka-dhātu-niḥsvabhāva (three thousand great thousand worlds are without self-nature), neither birth nor non-birth, only the bhūta-tathatā (true suchness). True suchness is not birth, birth is also true suchness; true suchness is not non-birth, non-birth is also true suchness. Dharma-sthiti-dhātu (the dharma abides in its place), loka-lakṣaṇa-nityatā (the characteristics of the world are constant), hetu-pratyaya (causes and conditions) is the madhyama-pratipad (middle way), simultaneously illuminating śūnyatā-prajñapti (emptiness and provisionality), this is the initial gate of non-origination in the Pūrna-buddhayāna, one gate is all gates. The ā-kāra (Sanskrit letter) possesses the merits of the catvāriṃśad-dvātriṃśad-akṣara (forty-two letters), and so do the other letters, therefore it is the perfect and wonderful practice without practice. Understanding Suffering: No Suffering, Yet There is True Reality The vipāka (result) of the trayo dhātavaḥ (three realms: desire realm, form realm, formless realm) is called tri-duḥkha (three sufferings: suffering of suffering, suffering of change, suffering of conditioning). Understanding them, they are all like flowers in the sky, without any pressing appearance, only śūnyatā-dharma-svabhāva (the nature of emptiness). Paramārtha-satya (ultimate truth) is above the false duḥkha-satya (truth of suffering), just as the empty space is in the place of the flower, there are not two places. Upon this true reality, four names (catuḥ-saṃjñā) are provisionally established, catuḥ-saṃjñā-tathatā (the four names are true reality), true reality is not outside of things, but is the principle explained by the Sādhāraṇa-buddhayāna (common teaching). People today talk about profound mysteries, surpassing emotions and views, standing like a ten-thousand-foot cliff, but they cannot exceed this scope. Supporting Habits and Nourishing Life The Prthag-buddhayāna and Pūrna-buddhayāna realize the principle of madhyama-pratipad (middle way), and take the madhyama-pratipad-dharma-kāya (dharma body of the middle way) as the basis for nirmāṇa (transformation), like the moon reflecting in ten thousand rivers, there is no need for kleśa-karma (afflictions and karma) to receive birth. The Tripitaka-buddhayāna (teaching of the three baskets) says that afflictions are real, so bodhisattvas (enlightened beings) cannot cut off afflictions, if they cut them off, they cannot receive birth and practice the path for three great asaṃkhyeya-kalpa (incalculable eons). The Sādhāraṇa-buddhayāna says that afflictions are illusory, so bodhisattvas realize the illusion and cut off mūla-kleśa (fundamental afflictions). Once the fundamental afflictions are cut off, if they want to enter nirvāṇa (liberation), they can enter, but because of the pūrva-praṇidhāna-bala (power of original vows), they do not take nirvāṇa, but use ṛddhi-bala (supernatural power) to support the vāsanā (residual habits) of vicikicchā-kleśa (doubtful afflictions) in the trayo dhātavaḥ (three realms), relying on the bīja (seeds) of pūrva-karma (past karma) to receive birth. The so-called residual habits of afflictions are like greed but not greed, like pride but not pride, like delusion but not delusion, and so on. Practice: Five Practices Differentiated Śīla (morality), samādhi (meditation), and prajñā (wisdom) are called ārya-mārga (noble path), entering the daśa-bhūmi (ten stages of a bodhisattva) --------------------------------------------------------------------------------
Chinese
空行也慈悲喜舍名为梵行十行十向入假行也依理成行名为天行初地已上中道行也从天行体起化他用示同小善名婴儿行即慈用也示同烦恼名为病行即悲用也藏通二教但有圣行及少分梵行耳今有五行故不同前圆教则一行一切行今有次第故不同后。 一因迥出不即二边 正因佛性即指中道理体非是生死亦非涅槃藏通二教之所不诠又复不具缘了二因故不同圆。 一果不融诸位差别 妙觉极果方证法身不云初发心时便成正觉也。 不思议生灭十二因缘 枝末无明为分段生因已如藏教中释根本无明者不了心外无法厌苦断集证灭修道即是迷于中道真实义谛发起界外偏真无漏行也由此引生方便变易生死识种复缘界外无漏正受而起涅槃法爱深生取着润彼变易识种令生有芽招感方便不思议变易生死又不了心外无法诃弃真空别修万行亦是迷于中道真实义谛发起界外入假神通行也由此引生实报变易生死识种复缘界外胜妙境界而起神通法爱深生取着润彼变易识种令生有芽招感实报不思议变易生死直至佛果则十二品无明尽灭方得二死永亡。 显中二谛 束通教之二谛以为俗谛则十界皆为俗也以不有不空为真则中道为十界迷悟所依乃为真也明言中道为真故称显中。 圆入别二谛 当教 现代汉语译本：空行、也慈悲喜舍，名为梵行（brahmacarya，清净的行为），十行、十向，是趣入假观之行。依循正理而行，名为天行。初地菩萨以上所行，是中道之行。从天行之体性出发，起教化他人的作用，示现与小乘相同的善行，名为婴儿行，即慈心的运用。示现与凡夫相同的烦恼，名为病行，即悲心的运用。藏教（Tripitaka，声闻乘教法）、通教（shared teaching，三乘共修的教法）二教，只有圣行及少部分的梵行。现在有五行，所以与之前的教法不同。圆教（perfect teaching，圆满的教法）则一行即一切行，现在有次第，所以与之后的教法不同。 一因迥出不即二边 正因佛性，即指中道的理体，不是生死，也不是涅槃。藏教、通教所不能诠释，又不具足缘因、了因二因，所以与圆教不同。 一果不融诸位差别 妙觉极果，才能证得法身，不是说初发心时便成正觉。 不思议生灭十二因缘 枝末无明，是分段生死的因。已经如藏教中所解释。根本无明，是不了解心外无法，厌恶苦，断除集，证得灭，修习道，这就是迷惑于中道真实义谛，发起界外偏真无漏行。由此引生方便变易生死的识种，又缘于界外无漏正受，而生起涅槃法爱，深深地生起取着，滋润那变易的识种，令生有芽，招感方便不思议的变易生死。又，不了解心外无法，呵斥舍弃真空，另外修习万行，这也是迷惑于中道真实义谛，发起界外入假的神通行。由此引生实报变易生死的识种，又缘于界外胜妙境界，而生起神通法爱，深深地生起取着，滋润那变易的识种，令生有芽，招感实报不思议的变易生死。直到佛果，十二品无明尽灭，才能二死永远消亡。 显中二谛 将通教的二谛归束为俗谛，那么十界都为俗谛。以不有不空为真谛，那么中道为十界迷悟所依，才是真谛。明确地说中道为真谛，所以称为显中。 圆入别二谛 当教
English
English version: Empty conduct, also loving-kindness, compassion, joy, and equanimity, are called 'brahmacarya' (pure conduct). The ten practices and ten dedications are practices that enter into the provisional. Acting in accordance with principle is called 'heavenly conduct'. The conduct of bodhisattvas from the first ground onwards is the conduct of the Middle Way. Starting from the substance of heavenly conduct, one arises to transform others, showing the same good deeds as the Small Vehicle, which is called 'infant conduct', that is, the application of loving-kindness. Showing the same afflictions as ordinary people is called 'sick conduct', that is, the application of compassion. The Tripitaka (teachings of the Hearers' Vehicle) and Shared Teaching (teachings shared by the three vehicles) only have holy conduct and a small portion of pure conduct. Now there are five conducts, so it is different from the previous teachings. The Perfect Teaching (complete teaching) is that one conduct is all conducts, but now there is a sequence, so it is different from the later teachings. One cause stands out, not being identical to either extreme. The Buddha-nature of the direct cause refers to the substance of the Middle Way, which is neither birth and death nor nirvana. It cannot be explained by the Tripitaka and Shared Teaching, and it does not fully possess the two causes of condition and understanding, so it is different from the Perfect Teaching. One result does not merge the differences of all positions. Only the ultimate fruit of Wonderful Enlightenment can realize the Dharma body, not saying that one becomes enlightened at the first arising of the mind. Inconceivable birth and death, the twelve links of dependent origination. The branches and leaves of ignorance are the cause of segmented birth and death. This has already been explained in the Tripitaka Teaching. Fundamental ignorance is not understanding that there is no dharma outside the mind, disliking suffering, cutting off accumulation, realizing cessation, and cultivating the path. This is being deluded about the true meaning of the Middle Way, and initiating the one-sided true unconditioned practice outside the realm. From this arises the seed of consciousness of expedient transformation birth and death, and again, relying on the unconditioned correct reception outside the realm, one arises with love for the Dharma of nirvana, deeply generating attachment, nourishing that seed of transformation, causing it to sprout, inviting expedient inconceivable transformation birth and death. Also, not understanding that there is no dharma outside the mind, rejecting and abandoning empty space, and separately cultivating myriad practices, this is also being deluded about the true meaning of the Middle Way, and initiating the supernatural penetration practice of entering the provisional outside the realm. From this arises the seed of consciousness of real reward transformation birth and death, and again, relying on the excellent and wonderful realm outside the realm, one arises with love for the Dharma of supernatural powers, deeply generating attachment, nourishing that seed of transformation, causing it to sprout, inviting real reward inconceivable transformation birth and death. Only when the twelve grades of ignorance are completely extinguished at the fruit of Buddhahood can the two deaths be forever eliminated. Revealing the Middle Way Two Truths. Binding the two truths of the Shared Teaching into the conventional truth, then the ten realms are all conventional truth. Taking non-being and non-emptiness as the true truth, then the Middle Way is what the ten realms rely on for delusion and enlightenment, and is the true truth. Clearly stating that the Middle Way is the true truth, so it is called 'revealing the Middle'. Perfect entry into the Separate Two Truths. The teaching of --------------------------------------------------------------------------------