教觀綱宗 1.40

1.40

通教鈍根通前藏教，利根通後別、圓，故名為通。又從當教得名，謂三人同以無言說道體法入空，故名為通。此無別部，但《方等》、《般若》中，有明三乘共行者，即屬此教。詮無生四諦（苦無逼迫相，集無和合相，道不二相，滅無生相），亦詮思議不生滅十二因緣（癡如虛空，乃至老死如虛空，無明如幻化不可得故，乃至老死如幻化不可得），亦詮理六度行（一一三輪體空），亦詮幻有、空二諦（幻有為俗，幻有即空為真），亦詮兩種含中二諦（一者幻有為俗，幻有即空不空共為真，是通含別二諦，故受別接。二者幻有為俗，幻有即空不空一切法趣空不空為真，是通含圓二諦故受圓接），亦詮別入通三諦（有漏是俗，無漏是真，非有漏非無漏是中），亦詮圓入通三諦（二諦同前，點非漏非無漏，具一切法，與前中異）。開示界內利根眾生，令修體空觀（陰界入皆如幻化，當體不可得）出分段生死，證真諦涅槃。正化菩薩，傍化二乘。

The shared teaching shares with the preceding Tripiṭaka teaching for those of dull faculties, and shares with the subsequent distinct and complete [teachings] for those of sharp faculties; hence it is named 'shared.' Furthermore, it gets its name from within the teaching itself, meaning that the three vehicles together enter emptiness by embodying phenomena through the ineffable path; hence it is named 'shared.' This has no separate textual corpus; rather, wherever in the Vaipulya and Prajñā [periods] the shared practice of the three vehicles is explained, it belongs to this teaching. It explains the unproduced four truths (suffering has no characteristic of affliction, origination has no characteristic of combination, the path has no dual characteristic, cessation has no unproduced characteristic). It also explains the conceivable non-arising and non-perishing twelve links of dependent origination (ignorance is like empty space, and so on up to old age and death being like empty space, because ignorance is ungraspable like an illusion, and so on up to old age and death being ungraspable like an illusion). It also explains the practice of the rational six perfections (each of the three wheels is empty in its substance). It also explains the two truths of illusory existence and emptiness (illusory existence is the conventional, and illusory existence as identical with emptiness is the real). It also explains two kinds of the two truths that contain the middle: (First, illusory existence is the conventional, and illusory existence as identical with both emptiness and non-emptiness together is the real; this is the shared containing the distinct two truths, and therefore it is susceptible to reception by the distinct [teaching]. Second, illusory existence is the conventional, and illusory existence as identical with emptiness and non-emptiness, with all dharmas tending toward emptiness and non-emptiness, is the real; this is the shared containing the complete two truths, and therefore it is susceptible to reception by the complete [teaching].) It also explains the distinct entering the shared three truths (the contaminated is conventional, the uncontaminated is real, and neither contaminated nor uncontaminated is the middle). It also explains the complete entering the shared three truths (the two truths are the same as before, but pointing out that neither contaminated nor uncontaminated is endowed with all dharmas, which is different from the previous middle). It discloses [the teaching] to living beings of sharp faculties within the realms, causing them to cultivate the contemplation of emptiness through embodiment (the aggregates, realms, and entrances are all like illusions, ungraspable in their very substance), escape fragmented birth-and-death, and realize the nirvāṇa of the truth of the real. It primarily converts bodhisattvas, and secondarily converts the two vehicles.