T46n1913_止觀義例

大正藏第 46 冊 No. 1913 止觀義例

No. 1913

止觀義例捲上

天臺沙門湛然述

第一所傳部別例　第二所依正教例　第三依正消釋例　第四大章總別例　第五心境釋疑例　第六解行相資例　第七喻疑顯正例(有題云破迷者請改)

第一所傳部別例者。總指一部。以為圓頓佛乘正行之大體也。大意文初雖有數處。三止觀結。但泛爾借名結義。非為即為三種行相。以大意中文略意廣故。用三一收束結撮。應知部內意唯在頓。故序中雲。大意在一頓。以略冠廣不可差殊。又示處中雲。圓頓文者如玉泉寺所記。下文雖有四教八教。思議不思議相待絕待。皆為顯于圓頓一實故。大車文中以思議相待等。而為僕從。實相妙理以為車體。無漏妙觀以為白牛。自余諸法皆莊嚴具。故知此部更無他趣。

第二所依正教例者。散引諸文該乎一代。文體正意唯歸二經。一依法華本跡顯實。二依涅槃扶律顯常。以此二經同醍醐故。所以釋名論待論絕。乃至偏圓。文中具引蓮華三喻釋名顯體。具用光宅四一。即是實相為行正體也。況諸境十乘皆以大車為喻。故生起文末總稱歎云。積劫勤求道場證得。身子三請法譬三說。正在茲乎。是知四種三昧皆依實相。實相是安樂之法

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1913 《止觀義例》

No. 1913

《止觀義例》捲上

天臺沙門湛然述

第一所傳部別例第二所依正教例第三依正消釋例第四大章總別例第五心境釋疑例第六解行相資例第七喻疑顯正例 (有題云破迷者請改)

第一所傳部別例者。總指一部，以為圓頓佛乘正行之大體也。大意文初雖有數處，三止觀結。但泛爾借名結義，非為即為三種行相。以大意中文略意廣故，用三一收束結撮。應知部內意唯在頓。故序中雲：『大意在一頓。』以略冠廣不可差殊。又示處中雲：『圓頓文者如玉泉寺所記。』下文雖有四教八教，思議不思議相待絕待，皆為顯于圓頓一實故。大車文中以思議相待等，而為僕從，實相妙理以為車體，無漏妙觀以為白牛。自余諸法皆莊嚴具。故知此部更無他趣。

第二所依正教例者。散引諸文該乎一代。文體正意唯歸二經。一依法華本跡顯實，二依涅槃扶律顯常。以此二經同醍醐故。所以釋名論待論絕，乃至偏圓。文中具引蓮華三喻釋名顯體。具用光宅四一，即是實相為行正體也。況諸境十乘皆以大車為喻。故生起文末總稱歎云：『積劫勤求道場證得，身子（Śāriputra）三請法譬三說。』正在茲乎。是知四種三昧皆依實相，實相是安樂之法。

【English Translation】 English version T 46, No. 1913 Zhì Guān Yì Lì

No. 1913

Zhì Guān Yì Lì Scroll 1

Composed by Tiāntái Śrāmaṇa Zhànrán

First, Examples of Transmitted Sections; Second, Examples of the Sutras Relied Upon; Third, Examples of Explaining Based on the Sutras; Fourth, Examples of General and Specific Chapters; Fifth, Examples of Resolving Doubts about Mind and Realm; Sixth, Examples of Mutual Support between Understanding and Practice; Seventh, Examples of Revealing the Correct Teaching through Metaphors and Resolving Doubts (If the title says 'Destroying Delusion', please change it).

First, Examples of Transmitted Sections: Generally refers to one work, considering it the essence of the perfect and immediate Buddha-vehicle's correct practice. Although there are several places in the beginning of the general meaning, it concludes with the three zhǐ guān (止觀, cessation and contemplation). However, it merely borrows the names to connect the meanings, not directly taking them as the three aspects of practice. Because the general meaning is concise in wording but broad in meaning, it uses the 'three-one' to summarize and conclude. It should be known that the intention within this section is solely on the immediate (dùn 頓). Therefore, the preface says: 'The general meaning lies in the immediate.' It is not permissible to have the concise overshadow the broad. Furthermore, it indicates in the section: 'The perfect and immediate text is as recorded by Yùquán Temple.' Although there are the Four Teachings and Eight Teachings, the relative and absolute of conceivable and inconceivable in the following text, all are for revealing the one reality of the perfect and immediate. In the Great Vehicle metaphor, the relative and conceivable are servants, the wonderful principle of reality (shíxiàng 實相) is the body of the vehicle, and the flawless wonderful contemplation is the white ox. All other dharmas are adornments. Therefore, it is known that this section has no other purpose.

Second, Examples of the Sutras Relied Upon: Scattered citations from various texts encompass the entire lifetime of the Buddha's teachings. The correct intention of the text returns solely to two sutras: First, relying on the Lotus Sutra to reveal reality through the original and manifested traces; Second, relying on the Nirvana Sutra to support the Vinaya and reveal permanence. Because these two sutras are like ghee (醍醐, the finest flavor), therefore, the explanation of names, the discussion of dependence and independence, and even the partial and complete are discussed. The text fully cites the three metaphors of the lotus flower to explain the name and reveal the substance. It fully uses the Four-One of Guangzhai, which is taking reality as the correct substance of practice. Moreover, the Ten Vehicles in all realms use the Great Vehicle as a metaphor. Therefore, at the end of the arising text, it is praised: 'Accumulated kalpas of diligent seeking, attained enlightenment in the bodhi-field, Śāriputra (身子) requested three times, and the Buddha spoke three times through parables.' It is precisely here. It is known that the four kinds of samadhi all rely on reality, and reality is the dharma of peace and joy.

。四緣是安樂之行。證實相已所獲依報。名為大果。起教只是為令眾生開示悟入。旨歸只是歸於三軌妙法秘藏。所以始末皆依法華。此即法華三昧之妙行也。次用涅槃者。雖依法華咸歸一實。末代根鈍若無扶助。則正行傾覆。正助相添方能遠運。佛化尚以涅槃為壽。況末代修行非助不前。故扶律說常以顯實相。推功在彼。故正用法華意顯圓常。二經齊等。

第三文義消釋例者。又更為二。一者詳究文義。二者消釋體勢。初文為二。一者詳究文義。二者詳究文相。初為十例。一者引證通局。如引法華部唯一實文。敘昔教以為所開。故部中之文有權有實。若局證一實則引實文。若通證方便則兼引昔義。如引法華證漸不定。所引四味文之與部通局亦然。二者況引流類。謂引教證觀等。如引華嚴先照高山。凈名始坐佛樹。大經從牛出乳法華以異方便等。以證三止觀義。故知教觀漸等名同其義永異。彼文判教今以類同。是故借用三者借名申義。謂借權名申于實義。如引方等斥奪之名。申今開權絕待之義。引餘三時類此可知。于彼即是兼但對等。於今即成開廢會等。四者借喻轉譬如豬揩金山等。論喻忍等今借譬止等。喻是世間物類而以隨義轉用。何局本文。如火一物。諸經或時譬瞋譬智。或用照用燒以形以性。若體若用地水

【現代漢語翻譯】現代漢語譯本：四緣（sì yuán）是安樂之行。證實相（zhēn shí xiàng）后所獲得的依報（yī bào），名為大果（dà guǒ）。佛陀設立教法的目的，只是爲了令眾生開示悟入（kāi shì wù rù）。最終的歸宿，只是歸於三軌（sān guǐ）妙法秘藏（miào fǎ mì zàng）。所以從始至終都依據《法華經》（Fǎ Huá Jīng）。這就是《法華三昧》（Fǎ Huá sān mèi）的妙行。其次運用《涅槃經》（Niè pán Jīng），雖然依據《法華經》最終都歸於一實（yī shí），但末法時代眾生根器遲鈍，如果沒有扶助，那麼正行（zhèng xíng）就會傾覆。正行和助行相互輔助，才能遠行。佛陀教化尚且以《涅槃經》為壽命，何況末法時代的修行，沒有助行就無法前進。所以扶持戒律，宣說常住不變的道理，來彰顯實相（shí xiàng）。將功勞歸於《涅槃經》，所以正式運用《法華經》的意旨來彰顯圓滿常住的道理。兩部經同等重要。第三，文義消釋的例子，又分為兩種。一是詳細研究文義，二是消釋體勢。首先，文義分為兩種。一是詳細研究文義，二是詳細研究文相。首先分為十個例子。一是引證通局。例如引用《法華經》部唯一實（wéi yī shí）之文，敘述過去的教法作為所開顯的內容。所以《法華經》中的文句有權（quán）有實（shí）。如果侷限於證實一實，就引用實文。如果通用於證明方便（fāng biàn），就兼顧引用過去的含義。例如引用《法華經》證明漸（jiàn）和不定（bù dìng），所引用的四味（sì wèi）文與《法華經》的通局也是如此。二是比況引用同類。指引用教證（jiào zhèng）、觀（guān）等。例如引用《華嚴經》（Huá Yán Jīng）先照高山，《維摩詰經》（Wéi Mó Jí Jīng）始坐佛樹，《大涅槃經》（Dà Niè pán Jīng）從牛出乳，《法華經》以異方便等，來證明三止觀（sān zhǐ guān）的含義。所以知道教觀（jiào guān）漸等，名稱相同而意義永遠不同。他們用文句來判教，現在我們用同類來比附。所以借用。三是借用名稱來闡述意義。指借用權（quán）的名稱來闡述實的意義。例如引用《方等經》（Fāng děng Jīng）斥奪（chì duó）的名稱，來闡述現在開權（kāi quán）絕待（jué dài）的意義。引用其餘三時的教法，可以依此類推。在他們那裡就是兼（jiān）、但（dàn）、對（duì）等，在現在就成為開（kāi）、廢（fèi）、會（huì）等。四是借用比喻來轉換譬喻，例如豬揩金山等。論述忍等，現在借用比喻止等。比喻是世間的物類，而可以隨著意義轉換使用，何必侷限於原文。例如火這一事物，諸經有時比喻嗔（chēn），有時比喻智（zhì），或者用它的照用（zhào yòng），或者用它的燒用（shāo yòng）來形容它的形象和性質。無論是體還是地水

【English Translation】 English version: The Four Conditions (sì yuán) are the practices of peaceful and joyful abiding. The dependent reward (yī bào) obtained after realizing the True Aspect (zhēn shí xiàng) is called the Great Fruit (dà guǒ). The purpose of establishing the teachings is solely to enable sentient beings to awaken and enter (kāi shì wù rù). The ultimate destination is to return to the Threefold Path (sān guǐ), the secret treasury of the Wonderful Dharma (miào fǎ mì zàng). Therefore, from beginning to end, everything is based on the Lotus Sutra (Fǎ Huá Jīng). This is the wonderful practice of the Lotus Samadhi (Fǎ Huá sān mèi). Secondly, using the Nirvana Sutra (Niè pán Jīng), although according to the Lotus Sutra all ultimately return to the One Reality (yī shí), sentient beings in the degenerate age have dull faculties, and without support, the correct practice (zhèng xíng) will be overturned. Correct practice and auxiliary practice assist each other to travel far. The Buddha's teachings still take the Nirvana Sutra as their lifespan, let alone the practice in the degenerate age, which cannot advance without auxiliary practice. Therefore, upholding the precepts and expounding the constant and unchanging principle is to reveal the True Aspect (shí xiàng). Attributing the merit to the Nirvana Sutra, therefore, formally using the meaning of the Lotus Sutra to reveal the perfect and constant principle. The two sutras are equally important. Thirdly, the examples of interpreting the meaning of the text are further divided into two types. One is to study the meaning of the text in detail, and the other is to interpret the essence of the text. First, the meaning of the text is divided into two types. One is to study the meaning of the text in detail, and the other is to study the appearance of the text in detail. First, it is divided into ten examples. One is to cite evidence generally and specifically. For example, citing the Lotus Sutra's statement of the One Reality (wéi yī shí), describing the past teachings as what is being revealed. Therefore, the sentences in the Lotus Sutra have provisional (quán) and real (shí) aspects. If limited to proving the One Reality, then cite the real sentences. If generally used to prove expedient means (fāng biàn), then also cite the past meanings. For example, citing the Lotus Sutra to prove gradual (jiàn) and indeterminate (bù dìng), the citation of the Four Flavors (sì wèi) passage and its general and specific relationship to the Lotus Sutra is also like this. Second is to cite similar categories by analogy. This refers to citing doctrinal evidence (jiào zhèng), contemplation (guān), etc. For example, citing the Avatamsaka Sutra (Huá Yán Jīng) first illuminating the high mountains, the Vimalakirti Sutra (Wéi Mó Jí Jīng) first sitting under the Bodhi tree, the Mahaparinirvana Sutra (Dà Niè pán Jīng) milk emerging from the cow, and the Lotus Sutra using different expedient means, etc., to prove the meaning of the Threefold Cessation and Contemplation (sān zhǐ guān). Therefore, knowing that doctrinal teaching and contemplation (jiào guān) are gradual, the names are the same but the meanings are eternally different. They use sentences to judge the teachings, and now we use similar categories to compare. Therefore, borrowing. Third is borrowing names to explain meanings. This refers to borrowing the name of provisional (quán) to explain the meaning of real. For example, citing the name of rejection (chì duó) from the Vaipulya Sutra (Fāng děng Jīng) to explain the meaning of now opening the provisional (kāi quán) and transcending relativity (jué dài). Citing the teachings of the other three periods can be done by analogy. In their case, it is combined (jiān), exclusive (dàn), and opposing (duì), etc., while in our case, it becomes opening (kāi), abolishing (fèi), and integrating (huì), etc. Fourth is borrowing metaphors to transform analogies, such as pigs rubbing against gold mountains, etc. Discussing forbearance, etc., now borrowing metaphors for cessation, etc. Metaphors are worldly things, and can be transformed and used according to the meaning, why be limited to the original text. For example, the thing of fire, in various sutras, is sometimes a metaphor for anger (chēn), sometimes a metaphor for wisdom (zhì), or using its illuminating function (zhào yòng), or using its burning function (shāo yòng) to describe its form and nature. Whether it is the essence or the earth and water

風等為喻亦然。是故不應局文為定。五者旁引辨異如諸文。用毗曇成實。若證漸初及偏小等。則名義兼借。如信法二行。文初五陰王數同時。異時等。但為辨異非借名義。六者開總出別。如四悉五味三假二空本文。義含開合義遍諸門。諸教莫不咸然。七者引用宗要。如法華權實本跡。般若加說共不共等。方等彈斥神力不共等。隨引一句兩句得彼文心。若破若立不失部音。八者引用儒道。若破若立不違本宗。略辨異同不在委細。不以名似將為義同。是故所引粗爾存略。九者借名略義。如攝法中及識藥等。但借其名以示相狀。若更委釋太成繁廣。略指上下準例可知。十者準例用意。如教證二道。本在別教今則通用。乃分兩意約證約說。準望三觀立三止等二者。詳究文相亦為十例。一者隨相開合。如三觀四教四悉五味諦緣度等。一家立義文相皆然。寬廣無窮隨事隨理。隨法隨名隨行隨證。隨自隨他無不通用。然須結撮勿使浮濫。若不爾者。徴文靡托立行莫施。若得今意。存本文則淺深有則。演義理則縱廣無涯。示一心則卷權歸實。從被物則開實出權。立行儀則以智為通。蕩相者則纖毫不遺。存諸教則因果歷然。顯一理則始終無二。二者結示處所及立本文意。如例余陰入在破遍文末。豎破法遍有六處示妙。妙境中明說教大體。

{ "translations": [ "現代漢語譯本：", "風等作為比喻也是如此。因此，不應該拘泥於字面意思而妄下定論。第五種情況是旁徵博引以辨別差異，例如各種經文。引用《阿毗達磨》（Abhidharma，論藏）和《成實論》。如果引用的是漸教的初階教義以及偏頗的小乘教義等，那麼名義上是兼而借用。例如『信法』和『二行』。經文一開始提到五陰（pañca-khandha，構成個體的五種要素）、王數（心所法）是同時生起還是異時生起等，這只是爲了辨別差異，並非借用名義。第六種情況是總說之後再分別解說，例如四悉檀（catasso siddhantā，四種成就）、五味（佛陀教法的五個階段）、三假（三種假設）、二空（人空和法空）的原文。其含義包含著開合，義理遍及各個方面，各種教派沒有不這樣的。第七種情況是引用宗派的要義，例如《法華經》中的權實（方便與真實）、本跡（本地與垂跡），《般若經》中附加說明的共般若與不共般若等，《方等經》中彈呵斥責的神力不共法等。隨便引用一句兩句就能領會原文的精髓。無論是破斥還是建立，都不會偏離該部的宗旨。第八種情況是引用儒家和道家的思想，無論是破斥還是建立，都不會違背佛教的根本宗旨。簡略地辨別異同，不追求細緻。不要因為名稱相似就認為意義相同。因此，所引用的內容粗略地保留大概意思即可。第九種情況是借用名稱，省略其含義，例如《攝大乘論》中以及識別藥物等。只是借用其名稱來表示事物的相狀。如果進一步詳細解釋，就會過於繁瑣。略微指明上下，就可以按照例子推知。第十種情況是按照例子來運用意圖，例如教證和二道。本來是別教的說法，現在則普遍通用。於是分為兩種含義，約證和約說。參照三觀（三種智慧）建立三止（三種禪定）等。以上兩種情況，詳細研究經文的表相也是爲了說明這十種例子。", "第一種情況是隨著事物的表相來開合，例如三觀、四教（藏、通、別、圓四種教法）、四悉檀、五味、四諦（catvāri ariyasaccāni，四聖諦）、十二因緣（dvādasa-nidāna，十二緣起）、六度（ṣaṭ-pāramitā，六波羅蜜）等。一家之言立義，經文的表相都是這樣。寬廣無邊，隨著事情、隨著道理，隨著法、隨著名，隨著修行、隨著證悟，隨著自己、隨著他人，沒有不通用的。然而必須總結概括，不要使其浮泛濫用。如果不這樣，徵引經文就沒有依託，建立修行就無法施行。如果領會了現在的意思，保留原文，那麼淺深就有準則；演說義理，那麼縱橫無涯；顯示一心，那麼就會捲起方便而歸於真實；從被教化者出發，那麼就會開啟真實而顯現方便；建立修行儀軌，那麼就會以智慧為通達；盪滌表相，那麼就會纖毫不遺；儲存各種教法，那麼因果就會歷歷分明；顯現一個真理，那麼始終就不會有二致。第二種情況是總結說明處所以及確立本文的意圖，例如將剩餘的陰（五陰中的其餘四陰）歸入在破遍（破除普遍性的觀點）的經文末尾。豎立破法遍有六處，顯示妙處。在妙境中明確說明教法的大體。", "english_translations": [ "English version:", "The analogy of wind and so on is also like this. Therefore, one should not be confined to the literal meaning to make a definite conclusion. The fifth case is to cite extensively to distinguish differences, such as various scriptures. Quoting the Abhidharma (collection of treatises) and the Tattvasiddhi Śāstra. If what is cited is the initial teachings of the gradual teaching and the biased Hinayana teachings, etc., then the name and meaning are borrowed concurrently. For example, 'faith-dharma' and 'two practices'. The scripture initially mentions whether the five skandhas (pañca-khandha, the five aggregates that constitute an individual), and mental factors arise simultaneously or at different times, etc., this is only to distinguish differences, not to borrow names and meanings. The sixth case is to explain separately after a general statement, such as the original texts of the four siddhāntas (catasso siddhāntā, four accomplishments), the five flavors (five stages of the Buddha's teachings), the three provisionalities, and the two emptinesses. Its meaning contains opening and closing, and the meaning extends to all aspects, and all schools are like this. The seventh case is to cite the essentials of the sect, such as the provisional and real (expedient and true), original trace (original ground and manifested trace) in the Lotus Sutra, the common and uncommon Prajna additionally explained in the Prajna Sutra, etc., the supernatural powers that are criticized and rebuked in the Vaipulya Sutra, etc. Citing one or two sentences at random can grasp the essence of the original text. Whether it is refuting or establishing, it will not deviate from the purpose of the section. The eighth case is to cite the thoughts of Confucianism and Taoism, whether it is refuting or establishing, it will not violate the fundamental purpose of Buddhism. Briefly distinguish the similarities and differences, without pursuing details. Do not assume that the meaning is the same because the names are similar. Therefore, the cited content should roughly retain the general meaning. The ninth case is to borrow the name and omit its meaning, such as in the Compendium of the Mahayana and identifying medicines, etc. It only borrows its name to indicate the appearance of things. If further detailed explanation is given, it will be too cumbersome. Slightly indicate the top and bottom, and it can be inferred according to the example. The tenth case is to use intentions according to examples, such as teaching and proof and the two paths. Originally it was a teaching of the separate teaching, but now it is generally used. So it is divided into two meanings, about proof and about saying. Refer to the three contemplations to establish the three cessations, etc. The above two cases, a detailed study of the appearance of the scriptures is also to illustrate these ten examples.", "The first case is to open and close according to the appearance of things, such as the three contemplations, the four teachings (four kinds of teachings: Tripitaka, common, distinct, and perfect), the four siddhāntas, the five flavors, the four noble truths (catvāri ariyasaccāni), the twelve links of dependent origination (dvādasa-nidāna), the six perfections (ṣaṭ-pāramitā), etc. The establishment of meaning by one school, the appearance of the scriptures is like this. Broad and boundless, according to things, according to reason, according to dharma, according to name, according to practice, according to enlightenment, according to oneself, according to others, there is nothing that is not commonly used. However, it must be summarized and generalized, and do not let it be superficial and abused. If not, citing scriptures will have no basis, and establishing practice will not be able to be implemented. If you understand the current meaning, keep the original text, then the shallow and deep will have rules; expounding the meaning, then it will be boundless; showing one mind, then it will roll up the expedient and return to the real; starting from those who are taught, then it will open the real and show the expedient; establishing the practice ritual, then it will use wisdom as the means of communication; washing away the appearance, then it will not leave a trace; preserving the various teachings, then the cause and effect will be clearly distinct; showing one truth, then there will be no difference from beginning to end. The second case is to summarize and explain the location and establish the intention of this article, such as including the remaining skandhas (the remaining four skandhas of the five skandhas) at the end of the scripture of breaking pervasiveness (breaking the view of universality). Establishing the pervasiveness of breaking the law has six places, showing the wonderfulness. Clearly explain the general structure of the teachings in the wonderful realm." ] }

發心中則約圓斥偏。安心中義開三種。道品中不出念處。通塞中元治能執。次位中勸修五悔。安忍無著但在進功。若搜得宗源則諸文可識。大綱既整網日易存。三者事理旁正如四三昧正為顯理旁兼治重。如十法界正示理具旁識淺深。如識次位正為簡濫旁為通經。又諸文中一切皆以破古為旁。意雖旁正文不可廢。四者文偏意圓。如以三止觀結于諸文。及五略中所用三教諸境十乘縱橫偏小等。三種止觀皆緣實相等。五者廣略有無。如發心中顯數則廣而文相略。后十法中文相則廣而顯數略。修大行中事儀則廣而十法略。修正觀中十法則廣而事儀略。后三大章大意中有。廣解中無。十種境界正觀中有。四三昧無。雖互略無義必通具。六者文行不同。如十境十乘生起次第。十禪淺深豎破法偏。文雖次第行必隨人。十禪何必自淺階深。豎破元為顯于不二。或隨豎。次入何障于理。自淺階深妙觀斯在。七者待絕前後。若約教相必先待后絕。若論道理待絕俱時。八者破會不同。若依化儀必先破次會。如先斥小後方會圓。故方等般若廣破偏小。次至法華方會入實。約人約行破會同時。如照權了實。照權名破了實名會。是故今文為顯理故。不同玄文專在判教。凡有釋義破必居先。故今偏圓借彼釋名次第則別。九者行解不同。如五略生起分別

【現代漢語翻譯】現代漢語譯本發心中則約圓斥偏（在發起菩提心時，要以圓教的觀點來評判，排斥偏頗的見解）。安心中義開三種（在安心的意義中，開示三種不同的安心方式）。道品中不出念處（在修道品時，不出四念處的範圍）。通塞中元治能執（在通達與阻塞之間，根本在於對執著的治理）。次位中勸修五悔（在修行的次第中，勸勉修習五種懺悔）。安忍無著但在進功（安忍和無著，都體現在精進的修行中）。若搜得宗源則諸文可識（如果能夠探尋到宗門的源頭，那麼所有的經文都可以理解）。大綱既整網日易存（如果大的綱領已經整理好，那麼細小的綱目就容易儲存）。三者事理旁正如四三昧正為顯理旁兼治重（第三，事修、理觀、旁正的運用，就像四種三昧，主要是爲了顯明真理，同時兼顧對業障的治理）。如十法界正示理具旁識淺深（例如十法界，主要是爲了展示理體具足，同時辨別淺深）。如識次位正為簡濫旁為通經（例如認識修行的次第，主要是爲了簡別濫竽充數的情況，同時是爲了通達經義）。又諸文中一切皆以破古為旁（而且在各種經文中，一切都以破除舊有的觀念作為輔助手段）。意雖旁正文不可廢（雖然用意是輔助，但經文字身不可廢棄）。四者文偏意圓（第四，經文的表達可能偏頗，但其意旨卻是圓滿的）。如以三止觀結于諸文（例如用三種止觀來總結各種經文）。及五略中所用三教諸境十乘縱橫偏小等（以及在《五略》中所使用的三教諸境、十乘觀法的縱橫、偏小等）。三種止觀皆緣實相等（三種止觀都是以實相作為所緣的對象）。五者廣略有無（第五，廣略和有無的關係）。如發心中顯數則廣而文相略（例如在《發心》中，顯明的數量則多，而經文的表達則簡略）。后十法中文相則廣而顯數略（後面的《十法》中，經文的表達則多，而顯明的數量則簡略）。修大行中事儀則廣而十法略（在修習大行時，事相儀軌則多，而十法則簡略）。修正觀中十法則廣而事儀略（在修正觀時，十法則多，而事相儀軌則簡略）。后三大章大意中有（後面的三大章，在大意中有所包含）。廣解中無（在廣解中則沒有）。十種境界正觀中有（十種境界，在正觀中有所包含）。四三昧無（在四三昧中則沒有）。雖互略無義必通具（雖然互相簡略，但其意義必然是通達且具足的）。六者文行不同（第六，經文和修行不同）。如十境十乘生起次第（例如十境和十乘的生起次第）。十禪淺深豎破法偏（十禪的淺深，以及豎破法的偏頗）。文雖次第行必隨人（經文雖然有次第，但修行必須隨順個人的根機）。十禪何必自淺階深（修習十禪，何必一定要從淺到深）。豎破元為顯于不二（豎破，原本是爲了顯明不二的道理）。或隨豎（或者隨順豎破）。次入何障于理（次第進入，對於理體有什麼障礙呢）。自淺階深妙觀斯在（從淺到深，妙觀就在其中）。七者待絕前後（第七，待和絕的前後關係）。若約教相必先待后絕（如果從教相的角度來說，必須先有待，然後才能絕）。若論道理待絕俱時（如果從道理的角度來說，待和絕是同時的）。八者破會不同（第八，破和會不同）。若依化儀必先破次會（如果依據教化的儀軌，必須先破除，然後才能會歸）。如先斥小後方會圓（例如先排斥小乘，然後才能會歸圓教）。故方等般若廣破偏小（所以方等和般若經典廣泛地破斥偏頗和小乘）。次至法華方會入實（然後到了《法華經》，才能會歸實相）。約人約行破會同時（從人和修行的角度來說，破和會是同時的）。如照權了實（例如照見權巧，了達真實）。照權名破了實名會（照見權巧名為破，了達真實名為會）。是故今文為顯理故（因此，現在的經文是爲了顯明真理）。不同玄文專在判教（不同於玄文專門在於判別教義）。凡有釋義破必居先（凡是有解釋意義的地方，破一定在先）。故今偏圓借彼釋名次第則別（所以現在所說的偏和圓，借用他們的解釋名稱，但次第則有所不同）。九者行解不同（第九，修行和理解不同）。如五略生起分別（例如《五略》的生起和分別）。

【English Translation】 English version In initiating the Bodhi mind, one should judge with the perspective of the perfect teaching (圓教), rejecting biased views. In the meaning of settling the mind, three different ways of settling the mind are revealed. In cultivating the practices of the path (道品), it does not go beyond the scope of the Four Foundations of Mindfulness (四念處). In understanding unobstructedness and obstruction, the fundamental solution lies in managing attachments. In the sequence of stages, one is encouraged to cultivate the Five Repentances (五悔). Patience and non-attachment are only manifested in diligent practice. If one can trace the source of the sect, then all the scriptures can be understood. If the major outline is organized, then the minor details are easily preserved. Thirdly, the application of practice in phenomena, contemplation of principle, and auxiliary correctness is like the Four Samadhis (四三昧), which are mainly for revealing the truth, while also addressing the management of karmic obstacles. For example, the Ten Dharma Realms (十法界) are mainly for demonstrating the completeness of the principle, while also distinguishing between shallowness and depth. For example, recognizing the sequence of stages is mainly for distinguishing those who are unqualified, while also for understanding the scriptures. Moreover, in all the scriptures, everything uses the breaking of old concepts as an auxiliary means. Although the intention is auxiliary, the scriptures themselves cannot be abandoned. Fourthly, the expression of the scriptures may be biased, but their intention is complete. For example, using the Threefold Contemplation (三止觀) to summarize various scriptures. And the various realms of the Three Teachings, the horizontal and vertical aspects of the Ten Vehicles (十乘), the biased and small, etc., used in the Five Briefs (五略). The Threefold Contemplation all take the Reality as their object. Fifthly, the relationship between extensive and concise, existence and non-existence. For example, in 'Initiating the Mind', the explicit numbers are many, while the expression of the scriptures is concise. In the later 'Ten Dharmas', the expression of the scriptures is many, while the explicit numbers are concise. In cultivating great practices, the rituals are many, while the Ten Dharmas are concise. In correcting contemplation, the Ten Dharmas are many, while the rituals are concise. The last three chapters are contained in the general meaning. There is none in the extensive explanation. The Ten Kinds of Realms are contained in the correct contemplation. There is none in the Four Samadhis. Although they are mutually concise, their meaning must be comprehensive. Sixthly, the scriptures and practice are different. For example, the sequence of arising of the Ten Realms and the Ten Vehicles. The shallowness and depth of the Ten Dhyanas, and the bias of the method of vertical breaking. Although the scriptures have a sequence, practice must follow the individual's capacity. Why must the cultivation of the Ten Dhyanas necessarily progress from shallow to deep? Vertical breaking is originally for revealing the principle of non-duality. Or follow the vertical breaking. What obstacle does entering in sequence pose to the principle? Subtle contemplation lies in progressing from shallow to deep. Seventhly, the relationship between waiting and cessation. If speaking from the perspective of the teachings, there must first be waiting, and then cessation. If speaking from the perspective of principle, waiting and cessation are simultaneous. Eighthly, breaking and uniting are different. If based on the ritual of teaching, one must first break and then unite. For example, first rejecting the Small Vehicle, and then uniting with the Perfect Teaching. Therefore, the Vaipulya and Prajna sutras extensively break the biased and Small Vehicle. Then, in the Lotus Sutra, one can unite with the Real Aspect. From the perspective of people and practice, breaking and uniting are simultaneous. For example, illuminating the expedient and understanding the real. Illuminating the expedient is called breaking, and understanding the real is called uniting. Therefore, the current text is for revealing the principle. It is different from the Xuan text, which specializes in judging the teachings. Wherever there is an explanation of meaning, breaking must come first. Therefore, the current biased and perfect borrow their explanatory names, but the sequence is different. Ninthly, practice and understanding are different. For example, the arising and differentiation of the Five Briefs.

。十章引證破古。問答料簡等。多為生解。若十法總別十境互發。十禪離合十境發相專在於行。是故先識方可造修。十者舉例從略。如道品攝法假中空。例破余陰。余使余品以例初品。相續相待以例因成。則細尋廣意以申余文。曆法先思方不昧旨。若十法成觀。但于陰入委識根由。餘九待發方可設觀。故九境中但分別境。境下十觀不細委分。但隨境轉照非關廣說。次消釋體勢又更為二。一文體勢。二義體勢。初文體勢亦為十例。一者法喻廣略。若法略喻廣則展法文與喻相稱。不專守略法以擁喻文。或法廣喻略則攢法對喻。或開喻對法。如如意珠喻不思議境等。或法別喻總。如以大車喻於十法。則開彼總喻以對十法。若以善畫勝堂為喻。不須開對。但略合而已。若法喻俱總。如以虛空喻於法界。若法喻俱別則隨文對消。可以意得。二者法喻合三互有互無。隨宜設用存沒適時。三者開合自他。凡列章門有對自開合。如五略對十廣。有對他開合。如以十廣對五重玄義。有相攝開合。如開上合下。有義立開合。如攝法等。開六開四等不出自他因果及文四義二意。唯在一文相。若盈若縮多少適時。后數必使至十從義。則賒促隨宜。四者注云云者。若上文已具。或餘部廣存重展成繁。或廣文非要。若消釋者須委的處所撮略指示。若

【現代漢語翻譯】現代漢語譯本第十章引證破古、問答料簡等，多為生硬的理解。如果十法總別、十境互發，十禪離合、十境發相專在於行，所以先認識清楚才可以造修。』十』只是舉例，可以從簡。例如，用道品來涵蓋法假中空，用此例來破除其餘的陰。用其餘的煩惱和品類來比照最初的品類。用相續相待來比照因緣的生起。那麼仔細地探尋，擴充套件其意義，來延伸其餘的文字。研究佛法，先要思考，才不會不明白其中的旨意。如果十法成就觀，只需要在陰入中詳細地認識根源。其餘的九境，等待啓發后才可以設定觀想。所以九境中只分別境。境下的十觀，不細緻地詳細區分，只是隨著境界的轉變而觀照，不是廣泛地解說。接下來解釋體勢，又分為兩個方面：一是文體勢，二是義體勢。首先是文體勢，也有十個例子：一是法喻的廣略。如果法義簡略而比喻 विस्तृत，那麼就展開法義的文字，使之與比喻相稱，不要只拘泥於簡略的法義而限制比喻的文字。或者法義 विस्तृत而比喻簡略，那麼就集中法義來對應比喻，或者展開比喻來對應法義，例如用如意珠來比喻不可思議的境界等等。或者法義是分別的，而比喻是總體的，例如用大車來比喻十法，那麼就展開那個總體的比喻來對應十法。如果用善畫的勝堂作為比喻，就不需要展開對應，只需要稍微結合就可以了。如果法義和比喻都是總體的，例如用虛空來比喻法界。如果法義和比喻都是分別的，那麼就隨著文字來對應消解，可以用意會。二是法喻的合、三互有、互無，根據情況來設定運用，保留或捨棄，適時而用。三是開合自他。凡是列出章節門類，有針對自身開合的，例如五略對應十廣。有針對其他開合的，例如用十廣對應五重玄義。有互相攝受的開合，例如打開上面的，合攏下面的。有根據義理建立的開合，例如攝法等等。打開六個，打開四個等等，不出自他因果以及文四義二意，只在一文相中。或多或少，多少適時。後面的數字必定要達到十，從義理出發。那麼伸展或縮短，根據情況而定。四是註釋說』云云』的，如果上文已經具備，或者其他經典中廣泛存在，重複展開會變得繁瑣，或者廣泛的文字不是必要的，如果解釋的人需要詳細的地方，就撮取要點指示。

【English Translation】 English version Chapter 10, 'Citing to Refute the Ancient,' 'Questions and Answers for Selection,' etc., are mostly superficial understandings. If the ten dharmas are general and specific, the ten realms arise mutually, the ten dhyanas separate and combine, and the arising of the ten realms focuses solely on practice, then one must first understand clearly before one can cultivate and practice. 'Ten' is just an example, and can be simplified. For example, using the 'qualities of the path' (道品) to encompass the 'emptiness of phenomena' (法假中空), using this example to refute the remaining 'skandhas' (陰). Using the remaining 'afflictions' (使) and 'categories' (品) to compare with the initial category. Using 'succession' (相續) and 'dependence' (相待) to compare with the arising of 'causes' (因). Then, carefully explore and expand its meaning to extend the remaining text. When studying the Dharma, one must first think, so as not to misunderstand its meaning. If the 'ten dharmas' achieve contemplation, one only needs to thoroughly understand the root cause in the 'sense bases' (陰入). The remaining nine realms can only be set up for contemplation after enlightenment. Therefore, only the 'realm of distinction' (分別境) is distinguished among the nine realms. The ten contemplations under the realm are not meticulously and thoroughly distinguished, but only contemplate according to the transformation of the realm, not a broad explanation. Next, explaining the structure is further divided into two aspects: one is the structure of the text, and the other is the structure of the meaning. First, the structure of the text also has ten examples: one is the breadth and brevity of Dharma and metaphor. If the meaning of the Dharma is brief and the metaphor is extensive, then expand the text of the Dharma to match the metaphor, and do not only adhere to the brief meaning of the Dharma to restrict the text of the metaphor. Or, if the meaning of the Dharma is extensive and the metaphor is brief, then concentrate the meaning of the Dharma to correspond to the metaphor, or expand the metaphor to correspond to the Dharma, such as using the 'wish-fulfilling jewel' (如意珠) to metaphorize the 'inconceivable realm' (不思議境), etc. Or, if the meaning of the Dharma is specific and the metaphor is general, such as using a 'large cart' (大車) to metaphorize the 'ten dharmas' (十法), then expand that general metaphor to correspond to the ten dharmas. If using a well-painted 'superior hall' (勝堂) as a metaphor, there is no need to expand the correspondence, just combine it slightly. If the meaning of the Dharma and the metaphor are both general, such as using 'empty space' (虛空) to metaphorize the 'Dharma realm' (法界). If the meaning of the Dharma and the metaphor are both specific, then correspond and resolve according to the text, which can be understood intuitively. Second, the combination of Dharma and metaphor, the mutual existence of three, and the mutual non-existence, should be set up and used according to the situation, retaining or discarding them, and using them appropriately. Third, opening and closing oneself and others. Whenever chapters and categories are listed, there are openings and closings for oneself, such as the 'five briefs' (五略) corresponding to the 'ten extensives' (十廣). There are openings and closings for others, such as using the 'ten extensives' to correspond to the 'five profound meanings' (五重玄義). There are openings and closings that mutually embrace, such as opening the top and closing the bottom. There are openings and closings established according to the meaning, such as 'embracing the Dharma' (攝法), etc. Opening six, opening four, etc., do not go beyond self, other, cause, effect, and the two meanings of the four meanings of the text, only in the 'appearance of one text' (一文相). Whether it is too much or too little, the amount is appropriate. The following numbers must reach ten, starting from the meaning. Then, extend or shorten, depending on the situation. Fourth, the commentary says 'etc.' (云云), if the above text already has it, or it widely exists in other scriptures, repeating the expansion will become cumbersome, or the extensive text is not necessary, if the interpreter needs a detailed place, then extract the key points and indicate them.

傳寫者有闕須填。五者破立存沒。如破古師及破邪僻。其義壞已不須更存。縱存其名不用其義。或小有不當則有去有取。若破偏破小破己必立。為成一家不思議理。為逗一代不思議化等。六者長短不同。若大小法相問答研核。法喻對當章門開合。則隨文消釋無俟遠求。如不思議境等及破法遍。必觀歷初后尋求中間。或結長就短。或演短令長。是故皆須遠騰文勢方可碎釋。碎釋文顯必融碎令全。使文理通暢。令一家行門歸趣有在。或總別二釋。則以總冠別。別釋義長則攬別歸總。七者法喻隱顯。若法隱喻顯則求喻意以消法。若法顯喻隱則求法意以消喻。喻望于合顯隱例然。是則不失文旨上下相承。八者問答迷解。若迷問而不迷答。則求答意以設問。若迷答而不迷問。則研問文以成答。或問從答生。或孤然釋妨。或因答作並。或從答設難。或答順於問。或答違于問。或答杜于問。或答開問端。九者舉例消文。如六度之文。或語勢兼含應以教定之。使六文一類。若諦若緣諸法皆爾。十者以教定法。皆隨其教體以立義宗。或名偏意圓從體以定。二者義體勢亦為十例。一者部體本意凡欲釋義。先思部類。如法華玄。雖諸義之下皆立觀心。然文字意明五重玄義出諸教上。則教正觀旁。託事興觀義立觀心。教中則以權實本跡為主。常

【現代漢語翻譯】現代漢語譯本傳寫者有遺漏需要補全。五是破立存沒。例如駁斥舊師的觀點以及破除邪門歪道。那些錯誤的道理既然已經被駁倒，就不需要再保留。即使保留其名，也不採用其義。或者稍微有些不恰當的地方，就有所揚棄。如果破斥片面的、狹隘的、自我的觀點，就必須樹立新的觀點，爲了成就一家之言中不可思議的道理。爲了適應一代人的根器而施展不可思議的教化等等。六是長短不同。如果大小乘佛法、法相之間相互問答研討，用比喻來對應說明，章節的開合，那麼就隨著文句來解釋，不需要捨近求遠。例如不可思議的境界等等以及破斥普遍存在的錯誤觀點，必須觀察其從開始到最後的過程，尋求其中的關鍵。或者總結長的內容使其簡短，或者將短的內容加以發揮使其詳盡。因此，都需要從長遠的角度來理解文章的脈絡，才能進行細緻的分析。細緻分析文章顯現其意義后，必須將其融合爲一個整體，使文章的條理通順。使一家宗派的修行門徑和歸宿有所依據。或者有總說和別說兩種解釋方法，那麼就用總說來統領別說。如果別說的意義很長，那麼就將別說歸納到總說中。七是法喻隱顯。如果佛法隱晦而比喻顯明，那麼就探求比喻的含義來理解佛法。如果佛法顯明而比喻隱晦，那麼就探求佛法的含義來理解比喻。比喻與佛法的結合，顯明或隱晦的情況都是如此。這樣就不會失去文章的主旨，上下連貫。八是問答迷解。如果提問的人迷惑不解，而回答的人明白，那麼就探求回答的含義來設定提問。如果回答的人迷惑不解，而提問的人明白，那麼就研究提問的文句來完成回答。或者問題從回答中產生，或者單獨解釋妨礙理解的地方，或者因為回答而同時提出其他問題，或者從回答中設定難題，或者回答順應提問，或者回答違背提問，或者回答阻止提問，或者回答開啟提問的端緒。九是舉例消文。例如六度（paramita）的文句，或者語言的語氣兼有其他含義，應該用教義來確定其含義，使六度的文句成為一類。無論是真諦（satya）還是緣起（pratītyasamutpāda），諸法都是如此。十是以教義來確定佛法。都根據其教義的本體來確立義理的宗旨。或者名稱偏頗而意義圓滿，就從本體來確定。以上義、體、勢也構成十個例子。一是部類和本體的本意，凡是想要解釋義理，首先要思考其所屬的部類。例如《法華玄義》，雖然在各種義理之下都確立了觀心，然而文章的本意是闡明五重玄義超越其他教義。那麼教義是主要的，觀心是輔助的。依託事物來興起觀想，義理的確立在於觀心。在教義中，就以權實（upāya-kauśalya and satya）、本跡（本門和跡門）為主。常常

【English Translation】 English version There are omissions by the scribe that need to be filled in. The five are destruction, establishment, existence, and non-existence. For example, refuting the views of old teachers and eliminating heretical and deviant paths. Since those erroneous principles have already been refuted, there is no need to preserve them. Even if the name is preserved, its meaning is not adopted. Or if there are slight improprieties, there is acceptance and rejection. If one refutes partial, narrow, and self-centered views, one must establish new views in order to achieve the inconceivable principles of a school. In order to adapt to the capacities of a generation and implement inconceivable teachings, and so on. Six is the difference in length. If there are questions and discussions between the Great and Small Vehicle Buddhist teachings, and between Dharmas and characteristics, using metaphors to correspond to explanations, and the opening and closing of chapters, then explain according to the sentences, without seeking far and wide. For example, the inconceivable realm and so on, and refuting universally existing erroneous views, one must observe the process from beginning to end and seek the key points within. Or summarize the long content to make it concise, or elaborate on the short content to make it detailed. Therefore, it is necessary to understand the context of the article from a long-term perspective in order to conduct a detailed analysis. After a detailed analysis of the article reveals its meaning, it must be integrated into a whole to make the article coherent. Make the practice path and destination of a school have a basis. Or there are two types of explanations, general and specific, then use the general to lead the specific. If the meaning of the specific is long, then summarize the specific into the general. Seven is the hidden and manifest of Dharma and metaphors. If the Dharma is obscure and the metaphor is clear, then seek the meaning of the metaphor to understand the Dharma. If the Dharma is clear and the metaphor is obscure, then seek the meaning of the Dharma to understand the metaphor. The combination of metaphor and Dharma, whether manifest or obscure, is the same. In this way, the main idea of the article will not be lost, and the upper and lower parts will be coherent. Eight is the confusion and understanding of questions and answers. If the questioner is confused and does not understand, but the answerer understands, then seek the meaning of the answer to set the question. If the answerer is confused and does not understand, but the questioner understands, then study the sentences of the question to complete the answer. Or the question arises from the answer, or explain the obstacles to understanding separately, or raise other questions at the same time because of the answer, or set difficult questions from the answer, or the answer conforms to the question, or the answer violates the question, or the answer prevents the question, or the answer opens the beginning of the question. Nine is to use examples to eliminate the text. For example, the sentences of the six perfections (paramita), or the tone of the language has other meanings, should be determined by the teachings to make the sentences of the six perfections a category. Whether it is the truth (satya) or dependent origination (pratītyasamutpāda), all Dharmas are like this. Ten is to determine the Dharma with the teachings. All establish the purpose of the doctrine according to the essence of its teachings. Or the name is biased and the meaning is complete, it is determined from the essence. The above meaning, essence, and potential also constitute ten examples. One is the original intention of the category and essence, whenever you want to explain the meaning, you must first think about the category to which it belongs. For example, the 'Profound Meaning of the Lotus Sutra', although it establishes contemplation of the mind under all kinds of meanings, the original intention of the article is to clarify the five profound meanings that surpass other teachings. Then the teachings are the main, and the contemplation of the mind is auxiliary. Relying on things to arouse contemplation, the establishment of meaning lies in the contemplation of the mind. In the teachings, the expedient means and truth (upāya-kauśalya and satya), the original and manifested (本門 and 跡門) are the main. Constant Constant

以五味八教。以簡于權。並以世界塵數以簡于跡。若本跡交雜教味疏遺。無以顯于待絕二妙。餘味餘部以類求之。則可知矣。若今止觀縱用諸教。意在十法。以成妙觀則觀正教旁。為顯實理。旁通諸教復為生信。旁引諸經。二者觀教同異。既約法華應須八教。教雖有八。頓等四教是佛化儀。藏等四教是佛化法。依法起觀觀則有四。漸既異別。更加不定。故觀則有六。開權顯實會藏等三漸及不定。元知圓極故。佛本意唯佛乘。是如今文隨教雖復若八若四。本意唯為成一佛乘。三者觀門準則隨機逗物。雖立四門教法體度無生為首。若消法相為成行解。斥奪比決上下交映。皆悉結撮歸於一乘。四者會異考同。若一切異名皆入一實。名為通會。如會隨入悉止觀異名等。名為別會。通別二會攝法罄盡。則一家義勢攝法無窮。乃至法門亦具通別二會之意。又如破偏度入名為通會。當教當門名為別會。言考同者如大小經論。凡所立名部帙雖殊。名相不別。豈為名同令法一概。必以理簡而使甄分。如諸外人。尚以大自在天立三身名。豈此三名體同宗極。故云不可尋通名而求別體。故用相簡之。是以考同出異會異令同。若異若同同入一極。五者以一例諸。如教證二道及一心具法。不同世人取著一念。思議境立佛法界。前明可思議后明不可

【現代漢語翻譯】現代漢語譯本：用五味八教（五味指乳、酪、生酥、熟酥、醍醐，八教指藏、通、別、圓四教和頓、漸、秘密、不定四教）來簡化權教（權宜之教）。用世界微塵數（極多的數量）來簡化跡（佛陀在世間的示現）。如果本（根本）跡（示現）交雜，教味（教義的精髓）疏漏遺失，就無法彰顯待絕二妙（等待和斷絕兩種微妙的境界）。其餘的教味和部分，可以按照類別去尋求，這樣就可以明白了。如果現在的止觀（止息妄念，觀察真理）廣泛運用各種教義，意圖在於十法（十種觀法），以此成就妙觀（精妙的觀行），那麼觀是正教，其他教義是輔助，爲了彰顯真實的道理。旁通各種教義，又是爲了生起信心。旁引各種經典，這兩者都是爲了觀察教義的同異。既然依據《法華經》，就應當運用八教。教義雖然有八種，頓等四教是佛陀的化儀（教化的方式），藏等四教是佛陀的化法（教化的內容）。依據教法而起觀，觀就有四種。漸教既然有異別，再加上不定教，所以觀就有六種。原本就知道圓教是究竟的，所以佛陀的本意唯有佛乘（成佛的教法）。就像現在經文隨著教義，雖然有八種或四種的說法，但本意都是爲了成就一佛乘。第三，觀門的準則，是隨著根機來適應事物。雖然建立了四門（四種觀門），但教法的體度以無生為首。如果消融法相，是爲了成就行解（修行和理解），斥責和奪取，比較和決斷，上下交相輝映，都全部總結歸納到一乘。第四，會異考同（會通差異，考察相同）。如果一切不同的名稱都歸入一實相，這叫做通會。比如會通隨入、悉止觀等不同的名稱，這叫做別會。通會和別會兩種會通，涵蓋了所有的法，那麼一家（天臺宗）的義勢，涵蓋的法是無窮無盡的。乃至法門也具有通會和別會兩種會通的含義。又比如破除偏見而進入正道，這叫做通會。針對當下的教義和法門，這叫做別會。說到考察相同，比如大小乘經論，凡是所建立的名稱，部帙雖然不同，但名相沒有區別。難道因為名稱相同，就讓法成為一種概括嗎？必須用道理來簡別，從而使之甄別區分。比如各種外道，尚且用大自在天（印度教主神濕婆）來建立三身（法身、報身、應身）的名稱，難道這三個名稱的體性相同，宗旨在同一個終極嗎？所以說不可以尋找相同的名稱，而尋求不同的體性。所以用相來簡別它。因此，考察相同是爲了顯出差異，會通差異是爲了使之相同。無論是差異還是相同，最終都歸入一個終極。第五，以一例諸（用一個例子來類推其他）。比如教證二道（教法和證悟的道路）以及一心具法（一個心中具足一切法），不同於世人執著於一個念頭，用思議的境界來建立佛法界。前面說明的是可思議的境界，後面說明的是不可思議的境界。

【English Translation】 English version: Using the Five Flavors and Eight Teachings (Five Flavors refer to milk, curd, raw butter, cooked butter, and ghee; Eight Teachings refer to the Four Teachings of the Tripitaka, Common, Distinct, and Perfect, and the Four Methods of Sudden, Gradual, Secret, and Indeterminate) to simplify the provisional teachings (expedient teachings). Using the number of dust motes in the world (an extremely large quantity) to simplify the traces (Buddha's manifestations in the world). If the root (fundamental) and traces (manifestations) are mixed, and the flavor of the teachings (the essence of the doctrine) is neglected and lost, then there is no way to reveal the two subtle states of 'waiting' and 'severance' (waiting and severing two subtle realms). The remaining flavors and parts of the teachings can be sought according to their categories, and thus they can be understood. If the present Zhi-Guan (cessation of delusion and contemplation of truth) widely employs various teachings, its intention lies in the Ten Dharmas (ten kinds of contemplation), to accomplish the Wonderful Contemplation (exquisite practice of contemplation), then contemplation is the primary teaching, and other teachings are auxiliary, in order to reveal the true principle. Comprehending various teachings is also for generating faith. Quoting various sutras is both for observing the similarities and differences of the teachings. Since it is based on the Lotus Sutra, the Eight Teachings should be used. Although there are eight teachings, the Four Teachings of Sudden and so on are the Buddha's methods of transformation (methods of teaching), and the Four Teachings of the Tripitaka and so on are the Buddha's content of transformation (content of teaching). Based on the teachings, contemplation arises, and there are four kinds of contemplation. Since the Gradual Teaching has differences, and the Indeterminate Teaching is added, there are six kinds of contemplation. Originally knowing that the Perfect Teaching is ultimate, the Buddha's original intention is only the Buddha Vehicle (the teaching of becoming a Buddha). Just as the current text follows the teachings, although there are eight or four kinds of statements, the original intention is only to accomplish the One Buddha Vehicle. Third, the principle of the contemplation gate is to adapt to beings according to their capacities. Although the Four Gates (four kinds of contemplation gates) are established, the essence of the teachings takes non-origination as the head. If dissolving the characteristics of the Dharma is to accomplish practice and understanding, rebuking and seizing, comparing and deciding, and reflecting each other up and down, all are summarized and returned to the One Vehicle. Fourth, harmonizing differences and examining similarities. If all different names enter into one reality, this is called general harmonization. For example, harmonizing different names such as 'following entry' and 'all Zhi-Guan', this is called specific harmonization. The two harmonizations of general and specific encompass all the Dharmas, then the meaning and power of one family (Tiantai School) encompass infinite Dharmas. Even the Dharma gate also has the meaning of two harmonizations of general and specific. Also, for example, breaking through biases and entering the right path is called general harmonization. Targeting the current teachings and Dharma gate is called specific harmonization. Speaking of examining similarities, such as the sutras and treatises of the Great and Small Vehicles, although the parts and volumes are different, the names and terms are not different. Is it because the names are the same that the Dharma becomes a generalization? It is necessary to use reason to distinguish them, so as to differentiate them. For example, various heretics still use the Great自在天(Great自在天, Hindu god Shiva) to establish the names of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), are the nature of these three names the same, and the purpose in the same ultimate? Therefore, it is said that one cannot seek different natures by seeking the same names. Therefore, use the appearance to distinguish it. Therefore, examining the same is to bring out the differences, and harmonizing the differences is to make them the same. Whether it is difference or sameness, it ultimately enters into one ultimate. Fifth, using one to exemplify all. For example, the two paths of teaching and realization (the path of teaching and the path of enlightenment) and the Dharma fully possessed in one mind (one mind fully possesses all Dharmas) are different from worldly people who are attached to one thought, and use the realm of thought to establish the Buddha Dharma realm. The former explains the conceivable realm, and the latter explains the inconceivable realm.

思議等。部內唯有一文說之。以此一文而均上下。使處處文義通徹昭然。六者名義通局。如置毒譬。經中唯譬五道不同佛性不變。五味唯喻一代五時濃淡。濃淡雖殊皆從牛出。今文從義。處處遍入。或定不定。或行或人。或教或位。或時或部。不可壅義而守其名。故用置毒則有兩種醍醐殺人。若用五味則有兩種乳不等。七者開拓句法。或四或六或三十六。乃至百千隨其文意。應多應少。皆使遍在一代教門。一一皆令有名有義。無得輒爾無義立名。八者束散前後。凡諸寬文文中無結。或隨文勢。若逐意便。或前結而後開。或前散而後束。所以釋者先須撿括。語意寬急所詣歸宗。使觀行有在。九者行理交映。理有權實行有親疏。親正疏旁廢權入實。理無種種行有淺深。說理則泯彼階差。談行必積功方達。以理融行以行綜理。諸位無濫方可免失。豈可尚深偏求一句。況以二十五法而為前導。十乘十境以為正修。故知行理相融方有所至。故第五云。照潤導達交絡瑩飾。一體二手更互揩摩。然義解者非消文時。欲出文意必須出沒。開合先令妙境周圓。依境立愿。願行相稱。正助無闕不失次位。是則可以斥偏邪。可以進圓行。可以顯異意。可以立宗徒。若消文時。先鉤鎖文勢一道豎進。次洮煉前後以顯行相。以一觀境冠于下九。以

一弘誓通及諸行。以一安心遍該始末。破遍只是安心加行。通塞只是上二細門。以一道品調停陰入。正助只是助開。前四次位通為上之七門。以除濫過。安忍離愛上八功能。入初住時轉名十大。良有以也。若不得意徒勞生起。說行說理未足可師。何者。越次則傷文。專文則損理。十者教觀折攝。教折攝者。若權若實適時而用。或攝權折實。或嘆實折權。理事因果四門四悉。隨教隨機約人約部。若密若顯若現若當。為熟為種逆化順化。不出一折一攝意也。觀折攝者觀一境歷一心。或折為無常。或融為理性。宜治樂厭止觀智斷。苦樂縱奪順逆體折。如是等相皆亦不出折攝二意。故此教觀折攝二者以理觀之。使元意有在此四十條略知大概。余不盡者。準此可知。

第四大章總別例者。十章十境十乘離合同異立意等別。初十立大章。言大章者。準分別中十門不同。具如大意。與九而辨同異。初釋大意。既云五略。對下即是廣略二門。若爾亦可釋名已去更開十章。如法華玄釋十妙文。今此為對旨歸。非廣非略文勢便故。故以大意共為十章。禪門亦爾。若欲開者則開顯體出眼智。教相則中間八章自離為十。如五重玄義亦是合。于中八而為五章。合攝法入體相中。義當顯體。合方便正觀果報共為一宗。起教義當於用。偏圓義當

判教。彼為釋經此為成觀。故有少別爾。今存十數故離五為八。更加初后則數整足。十境離合者。互發正意只有九雙。亦為成十數故。加三障四魔一雙。故此十境若非三障即是四魔。又十境者亦是為成十數故。具示爾。故下章安問云。法若塵沙境何定十。今於十內若更合者。二乘菩薩但合為一方便境。則但有九。若以煩惱入於六蔽。習因相中則但有八。若以煩惱及業並陰入境為三道境。則但有七。或依前八。復以慢入煩惱境中。亦但成七。若以見慢入世禪攝。則但有六。又以病患入陰入攝。則但有五。四三者如四魔三障。若但以發不發相對。則但成二。若但以一所觀為言。則但有一。開合雖爾。今明發相氣類不同。是故為十。以陰對九陰非發得。是故別立。二乘菩薩雖同方便。發心異故。煩惱起重習因輕微。展轉互通故名為道。此諸發得三皆現起。慢與煩惱濫別禪中未必一向發見。病雖如陰陰不必病。病雖有業非業相現。病雖有魔已屬魔境。二及三四發相頗分。況但為一最為通漫。是故隨相必須開十。次明十乘立意者下文云。橫豎該羅十觀具足。今探文意總為五釋。一者總釋。二者別釋。三者橫豎四句釋。四者附文來意法相釋。五者與他所立永異釋。總別二釋橫豎四句。具如記中。附文者十法生起又名為豎。一一法中

各含多意。又名為橫。生起如文。各有多意具如本文。隨義別釋。今搜文意覽略知廣。雖有小小多少不同。今於十法各例為五故立斯十。妙境五者。一為示三千在一念故。二為示極理異后乘故。三為欲開顯思議境故。四為利根者開悟理故。五為下九法作所依故。發心五者。一為解理者仍須愿故。二為明發心攝法遍故。三為欲辨異諸偏小故。四為明中根發方悟故。五為下八法作行始故。安心五者。一為明有愿仍須行故。二為辨中根難安故。三為示法同隨人異故。四為示凡夫自他安故。五為示開總出別安故。破法遍五者。一為辨此門遍用慧故。二隨用一門橫豎遍故。三為初心者依教門故。四示初心者依無生故。五三諦圓融破方遍故。此中五意。后之三意別在今文。前之二意通在初后。通塞五者。一為示檢校非一節故。二為示橫豎通仍塞故。三為示一心仍有塞故。四為示寶渚是所通故。五兼消經文過五百故。道品五者。一為示須用道品調故。二為示調停異偏小故。三為示念處是陰境故。四為示道品攝諸行故。五為示品后必有門故。正助五者。一為重蔽者必須助故。二為示事度能治蔽故。三為示助道攝法遍故。四為示正助合行相故。五為示三教俱是助故。次位五者。一為示妙位使不濫故。二為示妙位德難思故。三為示慕果令思

【現代漢語翻譯】現代漢語譯本這些術語各自包含多種含義，又可以被稱作『橫』。它們的生起就像文字一樣，各自包含多種含義，具體內容詳見原文。根據不同的含義進行解釋。現在搜索文中的含義，大致瞭解其廣博。雖然有細微的多少不同，現在對於十法，每個都舉出五個例子，所以設立這十法。妙境五重含義：一是爲了展示三千在一念之中；二是爲了展示最高的道理不同於小乘；三是爲了想要開顯思議境；四是爲了讓利根者開悟真理；五是作為下面九法的基礎。發心五重含義：一是爲了說明理解道理的人仍然需要發願；二是爲了闡明發心能夠涵蓋所有法；三是爲了區分于各種偏頗狹小的見解；四是爲了說明中等根器的人發心后才能領悟；五是作為下面八種修行的開始。安心五重含義：一是爲了說明有愿仍然需要修行；二是爲了辨別中等根器的人難以安心；三是爲了說明法相同但隨人而異；四是爲了說明凡夫如何安頓自身和他人；五是爲了說明從總體到個別的安心方法。破法遍五重含義：一是爲了辨明這個法門普遍運用智慧；二是說明運用一個法門可以橫向縱向普遍應用；三是為初學者提供依據教義的門徑；四是為初學者展示依據無生之理；五是三諦圓融，破除一切，才能普遍應用。這其中五重含義，後面的三種含義特別在於本文，前面的兩種含義貫穿始終。貫通與阻塞五重含義：一是爲了說明檢查不是隻在一個環節；二是爲了說明橫向縱向貫通仍然有阻塞；三是爲了說明一心仍然有阻塞；四是爲了說明寶渚（baozhu，比喻安全的彼岸）是所要貫通的地方；五是兼顧消除經文中超過五百處的疑惑。道品五重含義：一是爲了說明需要用道品來調和；二是爲了說明調和不同於偏頗狹小的見解；三是爲了說明念處是陰境；四是爲了說明道品涵蓋各種修行；五是爲了說明道品之後必然有法門。正助五重含義：一是爲了說明被深重煩惱遮蔽的人必須藉助助道；二是爲了說明事度（shidu，通過實踐來度化）能夠治理遮蔽；三是爲了說明助道涵蓋所有法；四是爲了說明正行和助行相結合的狀態；五是爲了說明三教都是助道。次位五重含義：一是爲了說明妙位（miaowei，佛果的微妙境界）以免混淆；二是爲了說明妙位的功德難以思議；三是爲了啓發對佛果的思慕。

【English Translation】 English version These terms each contain multiple meanings and can also be called 'horizontal'. Their arising is like writing, each containing multiple meanings, the details of which can be found in the original text. Explanations are given according to different meanings. Now, searching for the meanings in the text, we can roughly understand its vastness. Although there are slight differences in quantity, now for the ten dharmas, five examples are given for each, so these ten dharmas are established. The five meanings of Wonderful Realm: First, to show that the three thousand realms are in one thought; second, to show that the highest principle is different from the Hinayana; third, to want to reveal the realm of thought; fourth, to enable those with sharp roots to enlighten to the truth; fifth, to serve as the basis for the following nine dharmas. The five meanings of Arousing the Mind: First, to explain that those who understand the principle still need to make vows; second, to clarify that arousing the mind can encompass all dharmas; third, to distinguish it from various biased and narrow views; fourth, to explain that people with medium roots can only realize after arousing the mind; fifth, to serve as the beginning of the following eight practices. The five meanings of Pacifying the Mind: First, to explain that having vows still requires practice; second, to distinguish that people with medium roots find it difficult to pacify the mind; third, to explain that the dharma is the same but varies from person to person; fourth, to explain how ordinary people settle themselves and others; fifth, to explain the method of pacifying the mind from the general to the specific. The five meanings of Universal Breaking of Dharma: First, to clarify that this Dharma gate universally uses wisdom; second, to explain that using one Dharma gate can be universally applied horizontally and vertically; third, to provide beginners with a path based on the teachings; fourth, to show beginners the principle based on non-arising; fifth, the perfect fusion of the three truths, breaking everything, can be universally applied. Among these five meanings, the latter three meanings are particularly in this text, and the former two meanings run through from beginning to end. The five meanings of Penetration and Obstruction: First, to explain that inspection is not only in one link; second, to explain that horizontal and vertical penetration still have obstruction; third, to explain that one mind still has obstruction; fourth, to explain that Baozhu (寶渚, metaphor for a safe shore) is the place to be penetrated; fifth, to take into account the elimination of more than five hundred doubts in the scriptures. The five meanings of the Thirty-seven Limbs of Enlightenment: First, to explain that the Thirty-seven Limbs of Enlightenment need to be used for reconciliation; second, to explain that reconciliation is different from biased and narrow views; third, to explain that the four foundations of mindfulness are the realm of the skandhas; fourth, to explain that the Thirty-seven Limbs of Enlightenment encompass various practices; fifth, to explain that there must be a Dharma gate after the Thirty-seven Limbs of Enlightenment. The five meanings of Principal and Auxiliary: First, to explain that those who are deeply obscured by afflictions must use auxiliary paths; second, to explain that practicing perfections can cure obscurations; third, to explain that auxiliary paths encompass all dharmas; fourth, to explain the state of combining principal and auxiliary practices; fifth, to explain that the three teachings are all auxiliary paths. The five meanings of Subsequent Positions: First, to explain the wonderful position (妙位, the subtle state of Buddhahood) to avoid confusion; second, to explain that the merits of the wonderful position are inconceivable; third, to inspire longing for the fruit of Buddhahood.

齊故。四為增上慢知非聖故。五為逗眾生宜樂者故。安忍五者。一示內外障須安忍故。二為斥鄙夫擅師位故。三為示行者內外術故。四為示先賢安忍軌故。五為令策進相似位故。離愛五者。一為令離於頂墮位故。二為示大小乘頂墮別故。三為示似愛非真愛故。四為示功用異偏小故。五為令策進入初住故。此一一五並以初文而為正意。下四並是文中兼具。若預了此五則對文可識。次明所立異於諸家及今學者讀文昧旨不知所立。唯順圓融。若不了之修習無分。于中又二。先總次別。所言總者。略列十條。一須知乘體無發無到。二須知乘體通因通果。三須知圓乘具於十法。四須知大車唯喻十法。五須知諸法皆具十乘。六須知諸教門門具十。七須知開顯唯妙十法。八須知簡體與具度別。九須知觀心立十法義。十須知白牛異黑牛故。所言別者。於一一法各具四意。縱有一兩似前附文。為欲辨異他所立故。妙境四者。一于無情境立佛乘故。若無佛乘佛法身體為遍不遍。亦不應云。佛法身體同於無情及以不同。是故應云。法名不覺佛名為覺。佛即是法。法即是眾。豈可條然。二眾生性德具三因故。若無三因則緣了始有無常。如何無常而立常果。大經破外用別教意。非此所論。三依正二報在一念故。他人咸知一切唯識。不知身土居乎一

【現代漢語翻譯】現代漢語譯本齊故（不清楚含義）。四為增上慢知非聖故（因為增上慢而知道不是聖人的緣故）。五為逗眾生宜樂者故（爲了引導眾生喜歡佛法）。安忍五者（安忍的五個方面）：一示內外障須安忍故（表明內外障礙都需要安忍）。二為斥鄙夫擅師位故（爲了斥責鄙陋之人擅自佔據師位）。三為示行者內外術故（爲了向修行者展示內外修行的法術）。四為示先賢安忍軌故（爲了展示先賢安忍的規範）。五為令策進相似位故（爲了策勵修行者進入相似的果位）。離愛五者（離愛的五個方面）：一為令離於頂墮位故（爲了使人遠離從頂墮落的果位）。二為示大小乘頂墮別故（爲了顯示大乘和小乘頂墮的區別）。三為示似愛非真愛故（爲了顯示相似的愛不是真正的愛）。四為示功用異偏小故（爲了顯示功用不同，偏向小乘）。五為令策進入初住故（爲了策勵修行者進入初住的果位）。此一一五並以初文而為正意（這每一個五個方面都以第一個方面為主要意義），下四並是文中兼具（後面的四個方面都是文中兼具的）。若預了此五則對文可識（如果預先了解這五個方面，那麼對照經文就可以理解）。次明所立異於諸家及今學者讀文昧旨不知所立（接下來闡明我所建立的觀點不同於各家以及現在學者讀經文卻不明白宗旨，不知道建立什麼）。唯順圓融（只是順應圓融的教義）。若不了之修習無分（如果不瞭解這些，修習就沒有益處）。于中又二（其中又分為兩個方面）：先總次別（先總說，后別說）。所言總者（總的來說），略列十條（簡略列出十條）：一須知乘體無發無到（須知乘體的本性沒有出發也沒有到達）。二須知乘體通因通果（須知乘體貫通因和果）。三須知圓乘具於十法（須知圓滿的乘具足十法）。四須知大車唯喻十法（須知大車只是比喻十法）。五須知諸法皆具十乘（須知一切法都具足十乘）。六須知諸教門門具十（須知各個教門都具足十法）。七須知開顯唯妙十法（須知開顯的只是微妙的十法）。八須知簡體與具度別（須知簡體的和具足的度有所區別）。九須知觀心立十法義（須知觀心而建立十法的意義）。十須知白牛異黑牛故（須知白牛不同於黑牛）。所言別者（分別來說），於一一法各具四意（對於每一個法都具足四種意義）。縱有一兩似前附文（即使有一兩條類似於前面的附文），為欲辨異他所立故（也是爲了辨別不同於他人所建立的觀點）。妙境四者（妙境的四個方面）：一于無情境立佛乘故（在無情眾生的境界中建立佛乘的緣故）。若無佛乘佛法身體為遍不遍（如果沒有佛乘，佛法的身體是普遍還是不普遍呢）？亦不應云（也不應該說）：佛法身體同於無情及以不同（佛法的身體和無情眾生相同或者不同）。是故應云（所以應該說）：法名不覺佛名為覺（法名為不覺，佛名為覺）。佛即是法（佛就是法），法即是眾（法就是眾生）。豈可條然（怎麼可以截然分開呢）？二眾生性德具三因故（眾生的本性具有三種佛性的原因）。若無三因則緣了始有無常（如果沒有三種佛性，那麼因緣和了因才開始有無常）。如何無常而立常果（如何能從無常建立常果）？大經破外用別教意（《大般涅槃經》破斥外道的觀點和別教的意義），非此所論（不是這裡所討論的）。三依正二報在一念故（依報和正報都在一念之中）。他人咸知一切唯識（其他人只知道一切都是唯識所現），不知身土居乎一（不知道身和國土都存在於一念之中）。

【English Translation】 English version Qi gu (unclear meaning). Fourth, it is because of increased arrogance knowing it is not saintly. Fifth, it is for guiding sentient beings to enjoy the Dharma. Five aspects of endurance: First, it shows that both internal and external obstacles require endurance. Second, it is to rebuke vulgar people who usurp the position of teacher. Third, it is to show practitioners the internal and external practices. Fourth, it is to show the norms of endurance of the wise predecessors. Fifth, it is to encourage practitioners to advance to similar positions. Five aspects of detachment from love: First, it is to prevent falling from the peak position. Second, it is to show the difference between the peak fall in Mahayana and Hinayana. Third, it is to show that seeming love is not true love. Fourth, it is to show that the function is different and leans towards the small vehicle. Fifth, it is to encourage practitioners to enter the initial dwelling. Each of these five aspects takes the first aspect as the main meaning, and the following four aspects are included in the text. If you understand these five aspects in advance, you can understand them by comparing them with the scriptures. Next, it clarifies that what I have established is different from the views of various schools and current scholars who read the scriptures but do not understand the purpose and do not know what to establish. Only follow the perfect and harmonious teachings. If you do not understand these, there will be no benefit in practice. There are two aspects in it: general first and then specific. Generally speaking, briefly list ten items: First, you must know that the nature of the vehicle has no beginning and no end. Second, you must know that the nature of the vehicle connects cause and effect. Third, you must know that the perfect vehicle has ten dharmas. Fourth, you must know that the great vehicle is only a metaphor for ten dharmas. Fifth, you must know that all dharmas have ten vehicles. Sixth, you must know that each teaching gate has ten dharmas. Seventh, you must know that what is revealed is only the subtle ten dharmas. Eighth, you must know the difference between the simple and the complete degree. Ninth, you must know that the meaning of establishing ten dharmas is based on observing the mind. Tenth, you must know that the white ox is different from the black ox. Specifically speaking, each dharma has four meanings. Even if one or two are similar to the previous supplementary text, it is to distinguish it from what others have established. Four aspects of wonderful realm: First, it is because of establishing the Buddha vehicle in the realm of inanimate beings. If there is no Buddha vehicle, is the body of the Buddha Dharma universal or not? It should not be said that the body of the Buddha Dharma is the same as or different from inanimate beings. Therefore, it should be said that 'Dharma' is called non-awakening, and 'Buddha' is called awakening. Buddha is Dharma, and Dharma is sentient beings. How can they be separated? Second, it is because the nature of sentient beings has three causes of Buddhahood. If there are no three causes, then conditions and understanding will begin to have impermanence. How can a permanent result be established from impermanence? The Nirvana Sutra refutes the views of externalists and the meaning of separate teachings, which is not discussed here. Third, the two retributions of dependent and proper are in one thought. Others only know that everything is manifested by consciousness, but they do not know that the body and land exist in one thought.

心故知心體即常寂光。寂光諸土無二無別。遮那之身與土相稱。法與報應一體無差。四佛本不斷性惡法故。性惡若斷。普現色身從何而立。但使分得常住法身。不動而動遍應身土。具如觀音玄文及第五記。發心四者。一發心先思所託之境。如十種發心各四解不同。乃至當分跨節不同。二唸唸具足四弘誓故。以總冠別。一一行愿從茲而立。故知無作四諦只一念心。為依此境遍於多念。三於一念心以辨能所。以此能所悲己悲他。他一念心生佛理等。是故菩薩依斯起誓。四圓發仍須遍立遍破。離能著已方契所依。安心四者。一圓頓止觀據行。仍開六十四番。不立多番逗會不足。二一念止觀須了能所。定慧諦境諸行宛然。所以離總出別別皆有總。雖異而同雖同而異。三寂照相即初心可修。他以用權在於極果。初后不二其教徒施。四凡師為他仍須問彼。同設一位未見益方。縱轉弄好異尚新而已。隨順己見何關適他。受者非機語見增長。所以同宗枝派乖各。理觀既薄矛盾遂滋。今家辨師先分凡聖。六根凈位尚曰凡流。五品。弟子理非真應。問他設教依病立方。四悉便宜二行互益。何須固執終朝守株。破遍四者。一初無生心橫豎雖遍。復須后位六即豎窮。若橫若豎無不即理。橫門一一無不具豎及非橫豎。二須知他門他門理等。三度入

【現代漢語翻譯】現代漢語譯本心，因此可知心體就是常寂光（永恒不變的智慧之光）。常寂光土沒有區別。毗盧遮那佛（宇宙之佛）的法身與佛土相稱。法身與報身應化身一體，沒有差別。四佛（通常指東方妙喜世界的阿閦佛、南方歡喜世界的寶相佛、西方極樂世界的阿彌陀佛和北方勝妙世界的微妙聲佛）本來就沒有斷除性惡之法，如果斷除了性惡，那麼普現色身（佛爲了度化眾生而顯現的各種化身）又從何而立呢？只要能夠證得分得常住法身（佛的永恒不變的真身），就能不需動身而動，普遍應化于各種身土。這些內容在《觀音玄文》和《第五記》中有詳細記載。發心四義：一，發菩提心之前，先要思考所依託的境界，例如十種發心各有四種不同的解釋，甚至在不同的階段有不同的理解。二，唸唸都具足四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），以總攝別，每一行愿都由此而建立。因此可知，無作四諦（苦、集、滅、道四聖諦的無為法）只在一念心中。因為依託此境界，而遍及於多念。三，在一念心中分辨能與所，以此能所來悲憫自己和他人。他人的一念心與佛的理體是平等的，因此菩薩依此而發起誓願。四，圓滿發起菩提心仍然需要普遍地建立和破除執著，離開能執著的心，才能契合所依託的境界。安心四義：一，圓頓止觀（一種高級的禪修方法）依據修行，仍然要開出六十四番（六十四種不同的禪修方法），不設立多種方法就不能充分地引導修行者。二，一念止觀需要了解能與所，定慧（禪定和智慧）以及諦境（真理的境界）和各種修行方法都宛然存在。所以，離開總相而顯出別相，每個別相都包含總相，雖然不同而又相同，雖然相同而又不同。三，寂照（寂靜和覺照）相互融合，是初學者可以修習的。他人運用權巧方便在於達到極果。初與后沒有分別，這樣的教法才能夠普遍施行。四，凡夫老師爲了教導他人，仍然需要詢問對方的情況，如果只是設立一個位置，而沒有看到對對方有益的地方，即使轉變花樣，也只是新奇而已。隨順自己的見解，與適應他人有什麼關係呢？接受者如果不是合適的根器，只會增長錯誤的見解。所以，即使是同一宗派，也會因為枝節末葉的不同而產生差異，如果理觀不夠深入，矛盾就會滋生。現在的宗派辨別老師，首先要區分凡夫和聖人，即使是六根清凈位的修行者，也只能說是凡夫，五品弟子所理解的道理並非真應。詢問他人，設立教法，要根據病癥來開藥方，四悉檀（四種佈施）的方便法門和二行（止觀）相互增益，何必固執己見，像守株待兔一樣呢？破遍四義：一，最初的無生心（不生不滅的真心）雖然在橫向和縱向上都是普遍存在的，但還需要后位的六即（理即、名字即、觀行即、相似即、分證即、究竟即）來縱向窮盡。無論是橫向還是縱向，沒有不符合真理的。橫向的每一個方面都具備縱向以及非橫非縱的特性。二，要知道其他法門的道理也是平等的。三，要逐漸深入。

【English Translation】 English version The mind, therefore, knows that the essence of the mind is the Land of Eternally Tranquil Light (Changjiguang, the eternally unchanging light of wisdom). There is no difference between the Lands of Eternally Tranquil Light. The Dharma body of Vairocana Buddha (the cosmic Buddha) corresponds to the Buddha Land. The Dharma body, the Reward body, and the Manifestation body are one and without difference. The Four Buddhas (usually referring to Akshobhya Buddha of the Eastern Wonderful Joy World, Ratnasambhava Buddha of the Southern Delightful World, Amitabha Buddha of the Western Pure Land, and Amoghasiddhi Buddha of the Northern Accomplishment World) have never eliminated the nature of evil. If the nature of evil were eliminated, then from where would the universally manifested bodies (various manifestations of the Buddha to liberate sentient beings) arise? As long as one can realize and attain the permanent Dharma body (the Buddha's eternal and unchanging true body), one can move without moving, universally responding to various bodies and lands. These contents are recorded in detail in the 'Profound Meaning of Avalokiteśvara' and the 'Fifth Record'. Four meanings of generating the aspiration for enlightenment: First, before generating the Bodhi mind, one must first contemplate the realm upon which it is based, such as the ten types of aspiration, each with four different interpretations, and even different understandings at different stages. Second, every thought is fully endowed with the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it), using the general to encompass the specific, and every vow and practice is established from this. Therefore, it can be known that the unconditioned Four Noble Truths (the unconditioned Dharma of the Four Noble Truths of suffering, accumulation, cessation, and path) are only in one thought. Because of relying on this realm, it pervades many thoughts. Third, in one thought, distinguish between the able and the object, using this able and object to have compassion for oneself and others. The one thought of others is equal to the principle of the Buddha, therefore, Bodhisattvas make vows based on this. Fourth, the complete generation of Bodhi mind still requires universally establishing and refuting attachments. Only by leaving the mind that clings can one be in accord with the realm upon which it is based. Four meanings of pacifying the mind: First, the perfect and sudden cessation-contemplation (an advanced meditation method) is based on practice, and still needs to open up sixty-four variations (sixty-four different meditation methods). Not establishing multiple methods cannot fully guide practitioners. Second, one thought of cessation-contemplation needs to understand the able and the object, and the samadhi and wisdom (meditation and wisdom), as well as the realm of truth and various practices, are all clearly present. Therefore, leaving the general appearance reveals the specific appearance, and each specific appearance contains the general appearance, although different, they are the same, and although the same, they are different. Third, stillness and illumination (tranquility and awareness) are mutually integrated, which can be practiced by beginners. Others use skillful means to reach the ultimate fruit. The beginning and the end are not different, and such teachings can be universally implemented. Fourth, ordinary teachers still need to ask about the other person's situation in order to teach them. If only one position is established, and there is no benefit seen for the other person, even if the tricks are changed, it is only novelty. Following one's own views, what does it have to do with adapting to others? If the recipient is not a suitable vessel, it will only increase wrong views. Therefore, even the same sect will have differences due to the differences in branches and leaves. If the theoretical view is not deep enough, contradictions will arise. The current sect distinguishes teachers, first distinguishing between ordinary people and saints. Even practitioners in the position of the purity of the six senses can only be said to be ordinary people, and the principles understood by the disciples of the Five Grades are not true responses. Asking others and establishing teachings should be based on prescribing medicine according to the disease. The expedient methods of the Fourfold Giving (four types of giving) and the Two Practices (cessation and contemplation) mutually benefit each other. Why be stubborn and wait for a rabbit like waiting by a stump? Four meanings of breaking through universality: First, the initial unproduced mind (the true mind that does not arise or cease) is universally present in both the horizontal and vertical directions, but it also needs the six identities (identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization) of the later positions to exhaust it vertically. Whether it is horizontal or vertical, there is nothing that does not conform to the truth. Each aspect of the horizontal direction has the characteristics of the vertical direction and the non-horizontal and non-vertical. Second, it is necessary to know that the principles of other Dharma gates are also equal. Third, one must gradually go deeper.

他門諸法無差。若用一門諸門融入。況涅槃釋義。佛藏示相棱伽釋成。地持對教。咸隨法相度入諸門。又以一念心該冠兩門。高廣大車不動而運。四入住應遍方名假遍。及以真遍。爾前雖觀圓融三諦。但是自行觀行相似。約位仍在若俗若真。是故雖圓未名破遍。住后尚須節節離愛。方能令淨餘位無明通塞。四者一三止三觀在一心中。仍了開權諸法無外。節節檢校。能著之心無檢無著。方乃名通。二一心止觀仍須善達通中之塞。塞中苦集無明蔽等無非法界。成於無作諦緣度也。三初心寶渚六即甄分。故得毫善皆成佛因。四須了能破轉為所破。謂賊為將此喻可知。若不爾者。不見說觀然成。或過乃成菩薩旃陀羅也。道品四者。一為示聞觀大小俱須講者。唯約小位辨之。尚失小乘相生相攝。況復余耶。大乘觀者大小俱棄。將何以為所行之軌。二須用諸品展轉調停。諸家縱修唯云念處。后品何妨而不用之。三圓道品后明三空門。他既不明能通何在。如世行道至無門可入。四與一切行名。異體同。具如攝法文中廣明。正助四者。一圓頓仍須助開三脫。近代修者得語為證。是故不論助治開門。二別教教道仍名為事。乃至用圓猶名理助。助成理髮案位勝進三。雖用三教而為助治。仍須委用對轉兼具。他無一番。況復諸句。四六度乃至

一十二條成道轉法輪入涅槃等。俱須四教事理合行。次位四者。一始終不二仍須六即。弘教修觀咸須委知。方免初住稱為妙覺。二他又不立五品六根。法華之文便為無用。三約陰界入而辨次位。四六時五悔為入位方便。他不明之。將何以為圓行之始。安忍四者。一雖行六度事理相即。即位未深因生違順。他不辨此。牽破觀心不入六根。良由於此。二事理雖即。須知此位煩惱全在。豈以粗心暫時小息。便計此相而為果頭。若嘆爲果頭慚不敢受。若降為凡下仍復鄙之。二楹中間無所名也。是故當知。初品檢量他己無分。三內外違順信安忍故。須明識能忍所忍。四以三術自安令入后位。離愛四者。一三界愛斷仍受愛名。二此頂墮名不同退墮。三受此互用得法受名。四此位向後復須入位。

第五心境釋疑例者。略為二十番。問第一卷弘誓中雲。對法界起法界。如何法界有起有對。答如前分別其義已顯。若欲更論。各有所以。一者約理心佛無殊。雖對雖起奚嘗非理。二者夫。念起依理體達。若起若對不出法界。三者稱理。理既法界。起對稱理無非法界。今此文中義通。三種意在前二故云起對復云法界此三即是六即意也。初是理即。次是名字觀行相似三即。三是分真究竟二即。問十界四運正起。其相易知。已起未起如何觀察

【現代漢語翻譯】現代漢語譯本十二條成道、轉法輪、入涅槃等，都必須四教（藏、通、別、圓四教）的事理結合修行。其次是四種位次：一、始終不二，仍然需要六即（理即、名字即、觀行即、相似即、分證即、究竟即）。弘揚教義、修習觀行，都必須詳細瞭解，才能避免初住位（十住位中的第一個位次）被稱為妙覺（佛果）。二、他們又不設立五品（隨喜品、讀誦品、講說品、兼行六度品、正行六度品）和六根（眼、耳、鼻、舌、身、意），《法華經》的經文便成為無用。三、依據五陰、十二入、十八界來辨別位次。四、六時（晝三時，夜三時）的五悔（懺悔）是入位的方便，他們不明白這些，將用什麼作為圓教修行的開始？安忍有四點：一、雖然修行六度（佈施、持戒、忍辱、精進、禪定、智慧），事相和理體相互融合，但因為位次還不深，會產生違逆和順從的境況。他們不辨別這些，牽強地破除觀心，不能進入六根清凈的境界，原因就在於此。二、事相和理體雖然融合，要知道這個位次煩惱完全存在，怎麼能因為粗淺的心暫時平靜，就認為這是果位？如果讚歎為果位，實在慚愧不敢接受；如果貶低為凡夫，又鄙視它。處於兩者之間，無所適從。所以應當知道，初品位（五品位中的第一個位次）衡量他人和自己沒有分別。三、因為內外有違逆和順從，所以要依靠信的力量安忍，必須明白能忍和所忍。四、用三種方法（止、觀、遮）使自己安住，進入後面的位次。離愛有四點：一、三界（欲界、色界、無色界）的愛慾斷除，仍然接受愛的名稱。二、從頂位（菩薩五十二位次中的頂位）墮落，名稱不同於一般的退墮。三、接受這種互用的方法，得到法受的名稱。四、這個位次之後，仍然需要入位。第五，心境釋疑的例子，大概有二十種。問：第一卷《弘誓》中說，『對法界生起法界』，為什麼法界有生起有對立？答：如前面分別解釋，其義已經很明顯。如果想要更進一步討論，各有各的道理。一、從理上說，心、佛沒有差別，雖然有對立有生起，何嘗不是理體？二、念頭的生起依靠理體而通達，無論是生起還是對立，都不超出法界。三、稱合理體，理體就是法界，生起和對立都稱合理體，沒有不是法界的。現在這段文字中義理貫通，三種意思在前兩種，所以說生起和對立，又說法界，這三種就是六即的含義。初一是理即，其次是名字即、觀行即、相似即，三是分真即、究竟即。問：十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）四運（苦、集、滅、道）正在生起，它的相狀容易知道，已經生起和未生起，如何觀察？

【English Translation】 English version The twelve aspects of achieving enlightenment, turning the Dharma wheel, entering Nirvana, etc., all require the combined practice of both the theoretical and practical aspects of the Four Teachings (Tripitaka, Common, Distinct, and Perfect). Next are the four stages: 1. From beginning to end, there is no duality, and the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization) are still needed. Promoting the teachings and cultivating contemplation must be thoroughly understood to avoid the stage of Initial Abiding (the first stage of the Ten Abidings) being called Wonderful Enlightenment (Buddhahood). 2. They do not establish the Five Grades (Joyful Acceptance, Reading and Reciting, Explaining and Preaching, Practicing the Six Perfections Concurrently, and Practicing the Six Perfections Directly) and the Six Roots (eye, ear, nose, tongue, body, and mind), making the text of the Lotus Sutra useless. 3. They distinguish the stages based on the Five Aggregates, Twelve Entrances, and Eighteen Realms. 4. The Five Repentances (confession) at Six Times (three times during the day and three times during the night) are a convenient way to enter the stage, but they do not understand these, so what will they use as the beginning of Perfect Teaching practice? There are four aspects of Endurance: 1. Although practicing the Six Perfections (Generosity, Discipline, Patience, Diligence, Concentration, and Wisdom), the phenomenal and the noumenal are integrated, but because the stage is not deep enough, adverse and favorable circumstances will arise. They do not distinguish these, forcibly breaking the contemplation of the mind, and cannot enter the pure state of the Six Roots, and the reason lies in this. 2. Although the phenomenal and the noumenal are integrated, it should be known that afflictions are fully present at this stage. How can one consider this state as the fruit of practice just because the coarse mind is temporarily calm? If praised as the fruit, one would be ashamed to accept it; if degraded as an ordinary person, one would despise it again. There is nothing to call it in between. Therefore, it should be known that in the first grade (the first of the Five Grades), there is no distinction between measuring others and oneself. 3. Because there are adverse and favorable circumstances internally and externally, one must rely on the power of faith to endure, and one must understand what can be endured and what is endured. 4. Use the three methods (stopping, contemplation, and blocking) to settle oneself and enter the later stages. There are four aspects of Detachment from Love: 1. Even if the love of the Three Realms (Desire Realm, Form Realm, and Formless Realm) is cut off, one still receives the name of love. 2. Falling from the Top Stage (the Top Stage of the fifty-two stages of a Bodhisattva) is different in name from ordinary falling. 3. Accepting this method of mutual use, one obtains the name of Dharma Acceptance. 4. After this stage, one still needs to enter the stage. Fifth, there are approximately twenty examples of resolving doubts about the mind and environment. Question: In the first volume of Great Vow, it says, 'Arising the Dharma Realm in response to the Dharma Realm,' why does the Dharma Realm have arising and opposition? Answer: As explained earlier, its meaning is already very clear. If you want to discuss it further, each has its own reason. 1. From the perspective of principle, there is no difference between the mind and the Buddha. Although there is opposition and arising, how is it not the principle? 2. The arising of thoughts relies on the principle to be understood. Whether it is arising or opposition, it does not go beyond the Dharma Realm. 3. It is in accordance with the principle. Since the principle is the Dharma Realm, arising and opposition are in accordance with the principle, and there is nothing that is not the Dharma Realm. Now the meaning in this passage is consistent, and the three meanings are in the first two, so it says arising and opposition, and also says the Dharma Realm. These three are the meaning of the Six Identities. The first is Identity in Principle, the second is Identity in Name, Identity in Practice, and Identity in Resemblance, and the third is Identity in Partial Realization and Identity in Ultimate Realization. Question: The Ten Realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) and the Four Movements (suffering, accumulation, cessation, and path) are arising, and their appearances are easy to know. How can one observe what has already arisen and what has not yet arisen?

。答起已未起雖即不專的在一境。然須形於正起之心。則知已起為屬何界。望前為已望后為未。是故已未望于欲正。而得修觀。問起已望前心相可識。未起望後有后可望。則名欲起何名未起。答對於后境知心未起名為未起。心相欲生即是欲起。是故二心心相全別。觀此一運即具十界百界千如。即空即中。故知雖觀十界四運。亡界亡運唯觀三千即空即中。無三名字能所㳷合。是故不同賴緣之假。無自性空空假不二。名之為中。故借喻云。諸色心現時。如金銀隱起金處異名。生與金無前後。亦如官路土私人掘為像。智者知路土。凡愚謂像生。后時官欲行還將像填路。像本不生滅。路亦無新故。四問外無情色不與心俱。如何復能具足三德。而云三德遍一切處。答何但外色不與心俱。內身亦如。草木瓦礫若論具德。不獨向心由心變。故謂內心外色心非內外故。色無內外而內而外。隨其心凈則佛土凈。隨佛土凈則智慧凈。色心凈故諸法凈。諸法凈故色心凈。何得獨云外色非心。是故破法遍中以識例色。第七卷末若心若色無非大車。五問今現見青黃赤白。如何即是真如法界。答言青等執情所見。言法界者從理而說。何得將情以難於理。今所觀者違情觀理。不可更令違理順情。又青等是世諦。法界是真諦。又青等見世諦少分。法界是

三諦全分。又青等是肉天二眼所見少分。法界是佛眼所見全分。一眼具五眼青等具諸法。一諦三諦亦復如是。是故不得以青等難於法界。故棄蓋中雲。色非味非離凡夫自味二乘自離。色體本來法界常住。六問發菩提心求于極果。果地自然能應一切。何須必假大悲居先。而云佛菩提心從大悲起。答若無大悲熏於法性。理藏性法無由得開。藏若不開尚無初住。何況極果。是故不以大悲熏心。后時則無能利之法。並若爾。十法成乘何不以大悲居初。而但以妙境為首。答通涂次第理境居初。若發心中大悲為首。七問安心初云。本來寂滅為修為性。答若云心性本寂本滅。寂即是止。滅即是觀。此約理性。若云。體妄即是法性。法性無起達妄本空。空亦無滅。此約修觀說。亦是修性合說故。八問總安心中止觀圓修下。別安中但是偏修。如何得云以總冠別。答所云偏者。非永別也。止是觀家之止觀。是止家之觀。體同用別暫適行宜。故知即總俱時。而異隨用故分順理故合。若其離成三諦次第之別。此則止觀不可俱時。具如諸教分別相狀。若圓安者如總安初云。不動止只是不動智。不動智只是不動止。以此同體而冠于別故無二也。九問安心初云。但信法性不信其諸。為唯法性無復其諸。若都無者現見諸法。復云。法性具一切法。答以眾

【現代漢語翻譯】現代漢語譯本三諦（空、假、中）是完全的整體。此外，青色等只是肉眼和天眼所見的部分現象，而法界（Dharmadhatu）是佛眼所見的全部實相。一眼就具備五眼（肉眼、天眼、慧眼、法眼、佛眼）的功能，青色等現象也具備一切諸法的性質。一諦（真諦）和三諦也是如此。因此，不能用青色等侷限的現象來質疑法界的廣大。所以《棄蓋障經》中說：『色不是味道，不是凡夫所執著的味道，也不是二乘（聲聞乘和緣覺乘）所脫離的。色的本體本來就是法界，恒常存在。』六問：發起菩提心是爲了追求最高的果位（佛果），果地自然能夠應化一切，為什麼一定要強調大悲心在前？說佛的菩提心是從大悲心生起的。答：如果沒有大悲心來熏習法性，理藏（本具的真如理體）中的性法就無法開啟。理藏如果不能開啟，就連初住位（菩薩十住位的第一個位次）都達不到，更何況是最高的佛果。所以，如果不以大悲心來熏習自心，以後就沒有利益眾生的能力。問：如果是這樣，十法成乘（天臺宗的十種修證方法）為什麼不以大悲心為首，而只是以妙境（觀境）為首？答：從普遍的次第來說，理境（真如理體的境界）排在最前面。如果在發起菩提心時，應該以大悲心為首。七問：安心（天臺宗的禪觀方法）的開始說，本來寂滅是修行的體性。答：如果說心性本來就是寂滅的，寂就是止（奢摩他，止息妄念），滅就是觀（毗婆舍那，觀照實相）。這是從理性的角度來說的。如果說，體認虛妄就是法性，法性沒有生起，通達虛妄的本性是空，空也沒有滅。這是從修觀的角度來說的，也是止觀雙修的說法。八問：總安心（總體的安心方法）中說止觀圓修，而別安心（分別的安心方法）中只是偏修，怎麼能說用總體的來統攝分別的呢？答：所說的『偏』，不是永遠的分別。止是觀家（修觀的人）的止，觀是止家（修止的人）的觀。體性相同，作用不同，只是暫時適應修行的需要。所以知道總體是同時具備的，因為隨作用不同而有分別，因為順應道理而合一。如果離開三諦次第的分別，那麼止觀就不能同時進行，具體情況可以參考各種教義的詳細解釋。如果圓安心（圓頓的安心方法），就像總安心開始所說的那樣，不動的止就是不動的智，不動的智就是不動的止。用這種同體的關係來統攝分別，所以沒有二致。九問：安心的開始說，只相信法性，不相信其他的諸法。是隻有法性而沒有其他的諸法嗎？如果完全沒有其他的諸法，那麼現在所見到的諸法又是什麼？又說，法性具足一切諸法。答：以眾

【English Translation】 English version The three truths (emptiness, provisional existence, and the middle way) are a complete whole. Furthermore, blue colors, etc., are only a small portion seen by the physical and heavenly eyes, while the Dharmadhatu (法界) is the entirety seen by the Buddha's eye. One eye possesses the functions of the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), and phenomena like blue colors also possess the nature of all dharmas. The one truth (the ultimate truth) and the three truths are also like this. Therefore, one cannot use limited phenomena like blue colors to question the vastness of the Dharmadhatu. Hence, the Abandoning Obstructions Sutra says: 'Color is not taste, not the taste clung to by ordinary beings, nor what the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) detach from. The essence of color is originally the Dharmadhatu, eternally abiding.' Question 6: Arousing Bodhicitta (菩提心) is to pursue the highest fruit (Buddhahood), and the fruit-ground naturally responds to everything. Why must great compassion be emphasized first? It is said that the Buddha's Bodhicitta arises from great compassion. Answer: If the Dharma-nature (法性) is not熏習 (xunxi, perfumed/influenced) by great compassion, the inherent nature-dharmas within the 理藏 (lǐzàng, treasury of principle, the inherent true nature) cannot be opened. If the treasury of principle cannot be opened, even the first stage of dwelling (the first of the ten stages of a Bodhisattva) cannot be reached, let alone the highest fruit. Therefore, if one does not perfumed one's mind with great compassion, there will be no means to benefit beings later. Question: If that is the case, why doesn't the ten methods for accomplishing the vehicle (the ten practices of the Tiantai school) begin with great compassion, but only with the wonderful realm (the object of contemplation)? Answer: Generally speaking, the realm of principle (the realm of true nature) comes first in the sequence. But when arousing Bodhicitta, great compassion should come first. Question 7: The beginning of 安心 (ān xīn, pacifying the mind, a meditation method in Tiantai school) says that original quiescence and extinction is the nature of cultivation. Answer: If it is said that the nature of the mind is originally quiescent and extinct, quiescence is 止 (zhǐ, cessation of thoughts, Śamatha), and extinction is 觀 (guān, contemplation, Vipassanā). This is from the perspective of principle. If it is said that recognizing illusion is Dharma-nature, Dharma-nature does not arise, and realizing that the nature of illusion is empty, and emptiness does not cease. This is from the perspective of cultivating contemplation, and it is also a combined explanation of cessation and contemplation. Question 8: The general 安心 (ān xīn, pacifying the mind) says that cessation and contemplation are cultivated together, while the specific 安心 (ān xīn, pacifying the mind) only cultivates one-sidedly. How can it be said that the general encompasses the specific? Answer: The 'one-sided' mentioned is not a permanent separation. Cessation is the cessation of the contemplation practitioner, and contemplation is the contemplation of the cessation practitioner. The essence is the same, but the function is different, only temporarily adapting to the needs of practice. Therefore, it is known that the general is simultaneous, and it is differentiated because of the different functions, and it is united because it accords with the principle. If one departs from the distinction of the three truths in sequence, then cessation and contemplation cannot be practiced simultaneously. The specifics can be found in the detailed explanations of various teachings. If it is the perfect 安心 (ān xīn, pacifying the mind), it is like what the general 安心 (ān xīn, pacifying the mind) says at the beginning: unmoving cessation is just unmoving wisdom, and unmoving wisdom is just unmoving cessation. Using this same essence to encompass the specific, there is no difference. Question 9: The beginning of 安心 (ān xīn, pacifying the mind) says to only believe in Dharma-nature and not believe in other dharmas. Is there only Dharma-nature and no other dharmas? If there are no other dharmas at all, then what are the dharmas that are seen now? It is also said that Dharma-nature possesses all dharmas. Answer: With the crowd

生久劫但著諸法不信法性。破昔計故約對治說。令于諸法純見法性。若見法性。即見法性。純是諸法。是諸法性本無名字。約破立說名性名法。十問諸文皆云色心不二。若欲觀察如何立觀。答心色一體無前無後。皆是法界。修觀次第必先內心。內心若凈。以此凈心歷一切法。任運㳷合。又亦先了萬法唯心。方可觀心。能了諸法則見諸法唯心唯色。當知一切由心分別諸法。何曾自謂同異。故占察經云。觀有二種。一者唯識。二者實相。實相觀理唯識歷事。事理不二觀道稍開。能了此者可與論道。十一問安心中雲。體其實不起滅。妄謂起滅。為當只除妄。謂猶存起滅為體。妄謂令無起滅。答此亦無別須善其意。若單論理非起非性。若約果德則性不妨起。若約眾生唯起迷性。若聖鑒凡即起只是性。今從反迷歸悟以說。令離起歸性見非起性。仍恐迷者離起。求性。故令體起其實不起。起既不起。滅亦無滅。十二問。既云。一心止觀。何得更立六十四番。答六十四番者。約根約行迴轉相資。總遍而論有六十四行者。何必盡具諸數。又論其體性。只是約於法性寂照。自在堪用故爾許爾。十三問。即此文中。或云。諸法即是法性。或云四運四性推檢。何者為要。答夫觀心法有事有理。從理唯達法性更不餘涂。從事則專照起心四性叵得

【現代漢語翻譯】現代漢語譯本眾生在漫長的輪迴中執著于各種現象，卻不相信法性的存在。爲了破除他們以往的執著，所以才針對性地宣說對治之法，使他們能夠完全地認識到諸法的法性。如果能夠認識到法性，那就是真正地認識到法性，因為法性就是諸法本身。諸法的法性原本就沒有名字，只是爲了破除執著和建立正見，才稱之為『性』或『法』。在之前的十個問題中，都說色（物質）和心（精神）是不二的。如果要進行觀察，應該如何建立正確的觀察方法？回答是：心和色是一體的，沒有先後之分，都是法界的一部分。修習觀行的次第，必須先從內心開始。如果內心清凈，那麼用這清凈的心去體驗一切法，自然就能融合貫通。此外，也要先明白萬法唯心所現，然後才能觀照內心。能夠明白諸法的人，就能看到諸法唯心唯色。應當知道，一切都是由心來分別諸法，諸法本身又何曾自認為有同有異呢？所以《占察經》中說：『觀有兩種，一是唯識觀，二是實相觀。』實相觀是觀察理體，唯識觀是歷練事相。事和理是不二的，觀行的道路就會逐漸開闊。能夠明白這些道理的人，才可以和他討論佛法。第十一個問題，《安心中》說：『體的本性是不生不滅的，只是妄念認為它有生滅。』那麼，是應該只去除妄念，而讓生滅仍然作為體的本性存在呢？還是說，去除妄念，使生滅不再存在？回答是：這些說法並沒有本質的區別，關鍵在於理解其中的含義。如果只從理上來說，體既沒有生，也沒有滅。如果從果德上來說，體的本性不妨礙生起作用。如果從眾生的角度來說，只是因為迷惑而產生了生滅的幻覺。如果聖人觀察凡夫，那麼生起就只是本性的顯現。現在是從破除迷惑，迴歸覺悟的角度來說，使人離開生起，迴歸本性，看到沒有生起，也就沒有本性。仍然擔心迷惑的人會離開生起去尋求本性，所以才說『體的生起其實是不生』。生起既然不生，滅也就無滅。第十二個問題，既然說『一心止觀』，為什麼還要建立六十四番觀行？回答是：這六十四番觀行，是根據不同的根器和修行階段，相互輔助，循環往復而設立的。總的來說，有六十四種觀行方法，但不必全部具備。而且，從體性上來說，只是爲了說明法性的寂照和自在，可以靈活運用，所以才設立了這麼多種方法。第十三個問題，在這段文字中，有時說『諸法即是法性』，有時又說『四運四性推檢』，哪個才是最重要的？回答是：觀心之法有事和理兩個方面。從理上來說，只要通達法性，就沒有其他的途徑。從事上來說，就要專注于觀照起心動念的四性，使其無所遁形。

【English Translation】 English version Beings, for countless kalpas (aeons), cling to various dharmas (phenomena) but do not believe in dharmata (the true nature of reality). To break their past attachments, teachings are given to counteract these attachments, enabling them to purely see the dharmata in all dharmas. If one sees dharmata, one truly sees dharmata, which is purely all dharmas. The nature of these dharmas originally has no name. Names like 'nature' or 'dharma' are given to break attachments and establish correct views. In the previous ten questions, it was said that rupa (matter) and citta (mind) are non-dual. If one wishes to observe, how should one establish the correct method of observation? The answer is: mind and rupa are one entity, without before or after, both being part of the Dharmadhatu (the realm of reality). The order of cultivating contemplation must begin with the inner mind. If the inner mind is pure, then using this pure mind to experience all dharmas, one will naturally integrate and understand them. Furthermore, one must first understand that all dharmas are manifestations of the mind, and then one can contemplate the mind. One who understands all dharmas will see that all dharmas are only mind and only rupa. It should be known that everything is distinguished by the mind, but dharmas themselves never claim to be the same or different. Therefore, the 占察經 (Zhan Cha Jing) (The Sutra of Divination of the Rise and Fall of Good and Evil Deeds) says: 'There are two kinds of contemplation: one is Vijnanavada (consciousness-only), and the other is the contemplation of reality.' The contemplation of reality observes the principle, while Vijnanavada experiences phenomena. Phenomena and principle are non-dual, and the path of contemplation will gradually open. One who understands these principles can discuss the Dharma. The eleventh question, in 安心中 (An Xin Zhong) (Treatise on Pacifying the Mind), it says: 'The nature of the substance is neither arising nor ceasing, but delusionally thinks it arises and ceases.' Then, should one only remove the delusion, allowing arising and ceasing to still exist as the nature of the substance? Or should one remove the delusion, so that arising and ceasing no longer exist? The answer is: these statements have no essential difference; the key is to understand their meaning. If only speaking from the principle, the substance neither arises nor ceases. If speaking from the merit of the result, the nature of the substance does not hinder the arising of function. If speaking from the perspective of sentient beings, it is only because of delusion that the illusion of arising and ceasing is produced. If a sage observes a common person, then arising is only the manifestation of the nature. Now, it is from the perspective of breaking delusion and returning to enlightenment that it is said, enabling people to leave arising and return to nature, seeing that there is no arising, and therefore no nature. Still fearing that those who are deluded will leave arising to seek nature, it is said that 'the arising of the substance is actually not arising.' Since arising does not arise, cessation also has no cessation. The twelfth question, since it is said 'one mind cessation-contemplation', why establish sixty-four kinds of contemplation? The answer is: these sixty-four kinds of contemplation are established according to different capacities and stages of practice, mutually assisting and circulating repeatedly. In general, there are sixty-four kinds of contemplation methods, but it is not necessary to have all of them. Moreover, from the perspective of the nature of the substance, it is only to illustrate the stillness and illumination of dharmata, which can be used flexibly, so so many methods are established. The thirteenth question, in this passage, sometimes it says 'all dharmas are dharmata', and sometimes it says 'examining the four movements and four natures', which is the most important? The answer is: the method of contemplating the mind has two aspects: phenomena and principle. From the principle, as long as one understands dharmata, there is no other path. From the phenomena, one must focus on observing the four natures of the arising of thoughts, making them nowhere to hide.

。亦名本末。本末相映事理不二。十四問。法華玄文境能照智。雖引誠證理亦難明。答順方便教理不可會。若從極說于理易融。以心為境心亦能照能所俱心。心體俱遍心心相照于理甚明。故不可思議境初云。不可思議境即是觀。以是得為四句分別。境照于境。境照于智。智照于境。智照于智。照者方照非說可窮照者應說非照可了。說者方說非照可窮。說者應照非說可了。是故不同。世謂頑境以為所照。又亦不同偏小妄心以為所照。又亦不同假立真如以為所照。所照既爾能照亦然。不可率爾。十五問。破法遍中雲。須先用無生為首者。門后料簡。云何復云。無生是智無滅是斷。智則是觀。斷則是止。應無生門唯觀無止。答破遍門意從事偏說。故文中雲。有定之慧而盡凈之。具如記中廣分別說。十六問。禪境初十二因緣觀不思議境。初云。不同世人取著一念能具三千。為唯此中諸境皆。然答一切皆爾十七問。若爾應當取著心中不具三千。答此準用觀觀境而說。取著之心本是諸法。照此著心緣生虛假。假中三千自體性空。即是心性不可思議圓妙三諦。譬如空華。華與空體無一無別。此空不當華之與空。對華說空。空無名字。以此細推諸法皆爾。十八問。十二因緣妙境文中束為三道。以對三德。苦身質閡那對法身。答此約理說

【現代漢語翻譯】現代漢語譯本亦名本末（根本與枝末）。本末相互輝映，事與理不二致。第十四問：法華玄文（《法華玄義》）中說境能照智，雖然引用誠實的證據，但道理仍然難以明白。回答：順著方便教的道理，不可強行會通。如果從極端的角度來說，道理就容易融會貫通。以心為境，心也能照，能照和所照都是心。心體周遍，心與心相互照耀，道理就非常明白。所以不可思議境（《摩訶止觀》中關於不可思議境界的論述）一開始就說：『不可思議境就是觀。』因此可以分為四句來分別：境照于境，境照于智，智照于境，智照于智。照者所照的境界是無法用言語窮盡的，照者應該說的是照，而不是用語言可以瞭解的。說者所說的內容是無法用照來窮盡的，說者應該用照來理解，而不是用語言可以瞭解的。所以兩者不同。世人認為頑固的境界是被照耀的對象。又與偏頗狹小的妄心作為被照耀的對象不同。又與假立的真如作為被照耀的對象不同。被照耀的對象既然如此，能照耀的主體也是如此，不可草率對待。第十五問：破法遍（《摩訶止觀》中破法遍的觀法）中說：『必須先用無生為首。』門后（《摩訶止觀》的門后釋義）料簡說：『為什麼又說無生是智，無滅是斷？智就是觀，斷就是止。那麼無生門只有觀而沒有止。』回答：破遍門的意思是從從事相的角度偏頗地來說。所以文中說：『有定的智慧而盡凈之。』具體內容如記中（《止觀輔行傳弘決》）廣為分別解說。第十六問：禪境初（《摩訶止觀》中禪境的最初階段）的十二因緣觀（觀察十二因緣的觀法）和不可思議境（觀察不可思議境界的觀法）一開始都說：『不同於世人執著於一念就能具足三千。』是否只有此中（指不可思議境）的諸境是這樣？回答：一切都是這樣。第十七問：如果這樣，那麼應當執著於心中不具足三千。回答：這是根據觀照觀境而說的。執著的心本來就是諸法。照見這個執著的心，是因緣生起的虛假之相。虛假之相中的三千自體性空，就是心性不可思議的圓妙三諦。譬如空華（虛空中的花朵），花與空體無一無別。這個空不是相對於花朵的空。對著花朵說空，空沒有名字。用這個道理仔細推究，諸法都是如此。第十八問：十二因緣妙境（觀察十二因緣的微妙境界）的文中將之歸納為三道，用來對應三德（法身德、般若德、解脫德）。苦身質閡（苦道、集道的身心阻礙）那對應法身德？回答：這是約理而說。

【English Translation】 English version Also named the root and the branch. The root and the branch reflect each other, principle and phenomena are not two. Fourteenth question: In the Profound Meaning of the Lotus Sutra (Fa Hua Xuan Wen), it is said that the realm can illuminate wisdom, but even with sincere evidence, the principle is still difficult to understand. Answer: Following the expedient teachings, the principles cannot be forcibly reconciled. If speaking from the ultimate perspective, the principles are easier to integrate. Taking the mind as the realm, the mind can also illuminate, both the illuminator and the illuminated are the mind. The mind-essence is all-pervasive, minds illuminating each other, the principle is very clear. Therefore, the beginning of the inconceivable realm (the discussion of the inconceivable realm in Mohe Zhiguan) says: 'The inconceivable realm is contemplation.' Therefore, it can be divided into four sentences to distinguish: the realm illuminates the realm, the realm illuminates wisdom, wisdom illuminates the realm, wisdom illuminates wisdom. The realm illuminated by the illuminator cannot be exhausted by words, the illuminator should speak of illumination, not something that can be understood by language. The content spoken by the speaker cannot be exhausted by illumination, the speaker should understand with illumination, not something that can be understood by language. Therefore, they are different. The world considers the stubborn realm as the object of illumination. It is also different from taking the biased and narrow deluded mind as the object of illumination. It is also different from taking the falsely established True Thusness as the object of illumination. Since the object of illumination is like this, the subject of illumination is also like this, and should not be treated carelessly. Fifteenth question: In Breaking the Dharma Universally (the contemplation of breaking the Dharma universally in Mohe Zhiguan), it is said: 'One must first use non-origination as the head.' The commentary after the gate (the explanation after the gate in Mohe Zhiguan) examines and says: 'Why is it also said that non-origination is wisdom, and non-cessation is severance? Wisdom is contemplation, and severance is cessation. Then the gate of non-origination only has contemplation and no cessation.' Answer: The meaning of the gate of breaking universally is to speak partially from the perspective of engaging in phenomena. Therefore, the text says: 'Having the wisdom of samadhi and completely purifying it.' The specific content is explained in detail in the commentary (Zhi Guan Fu Xing Chuan Hong Jue). Sixteenth question: The twelve links of dependent origination contemplation (observing the twelve links of dependent origination) in the initial stage of the Chan realm (the initial stage of the Chan realm in Mohe Zhiguan) and the inconceivable realm (observing the inconceivable realm) both say at the beginning: 'Different from worldly people who cling to one thought and can possess three thousand.' Is it only the realms in this (referring to the inconceivable realm) that are like this? Answer: Everything is like this. Seventeenth question: If so, then one should cling to the mind not possessing three thousand. Answer: This is based on contemplating the realm of contemplation. The clinging mind is originally all dharmas. Seeing this clinging mind, it is the false appearance arising from conditions. The three thousand self-natures in the false appearance are empty, which is the inconceivable, perfect, and wonderful three truths of the mind-essence. For example, the empty flower (flowers in empty space), the flower and the empty body are neither one nor different. This emptiness is not the emptiness relative to the flower. Speaking of emptiness in relation to the flower, emptiness has no name. Examining this principle carefully, all dharmas are like this. Eighteenth question: The text on the wonderful realm of the twelve links of dependent origination (observing the subtle realm of the twelve links of dependent origination) summarizes them into three paths to correspond to the three virtues (the virtue of Dharmakaya, the virtue of Prajna, and the virtue of Liberation). Do the suffering body and the obstruction of qualities (the suffering path and the accumulation path's physical and mental obstacles) correspond to the virtue of Dharmakaya? Answer: This is speaking in terms of principle.

。的相翻對以身對身故。作此說。實論三體更無前後。且論無始苦輪無際。與業煩惱。不併不別。況今文中約於一念十界百界。以論因緣。約此因緣以論三道。約此三道以論三德。是故三道及以三德。並無前後。性德三因無時不具。豈更問質閡等耶。十九問。有人問云。此土真詮稟承有緒。雖教科開廣而本味仍存。尋求宗源自可會本。何須復立一心三觀。四運推撿溷我清流。答𤀹流本清撓之未濁。真源體凈混也詎妨。設使印度一聖來儀。未若兜率二生垂降。故東陽大士位居等覺。尚以三觀四運而為心要。故獨自詩云。獨自精其實離聲名。三觀一心融萬品。荊棘叢林何處生。獨自作問我心中何所著。推撿四運並無生。千端萬累何能縛。況復三觀本宗纓絡。補處大士金口親承。故知一家教門遠稟佛經。復與大士宛如符契。況所用義旨以法華為宗骨。以智論為指南。以大經為扶疏。以大品為觀法。引諸經以增信。引諸論以助成。觀心為經。諸法為緯。織成部帙。不與他同。問大師口決純為治病。為復更有餘心要耶。答諸皆治病。唯有一偈云。師嘗教誡言。實心繫實境實緣次第生。實實迭相注自然入實理釋曰。心若系境。境必繫心。心境相系名為實緣。復由後心心心相續。心心相繫名迭相注。即是心注于境境注于境。境注於心

【現代漢語翻譯】現代漢語譯本：『的』字是因為身與身相對而說的。這樣說，實際上三體的討論並沒有先後順序。而且討論的是無始的苦輪沒有邊際，與業和煩惱，不併列也不分離。更何況現在文中是關於一念十界百界，來討論因緣。根據這個因緣來討論三道。根據這個三道來討論三德。因此，三道以及三德，都沒有先後順序。性德三因無時無刻不具備。哪裡還需要問質礙等問題呢？第十九問：有人問道，此地的真詮傳承有序，雖然教科書開闊廣泛，但根本的味道仍然存在。尋求宗源自然可以會歸根本。為什麼還要再立一心三觀，四運推究，混淆我的清流？回答：清流本來就是清澈的，攪動它才變得渾濁。真源本體清凈，混雜又有什麼妨礙？即使印度的一位聖人到來，也不如兜率天的二生菩薩降臨。所以東陽大士位居等覺，尚且以三觀四運作為心要。所以他獨自作詩說：『獨自精研其實質，遠離聲名。三觀一心融合萬品。荊棘叢林從何處生？獨自作問我心中執著什麼？推究四運並沒有生。千端萬縷又怎麼能束縛？』更何況三觀本來就是宗門的瓔珞，補處大士（Maitreya，彌勒菩薩）金口親承。所以知道一家教門遠稟佛經，又與大士宛如符契。況且所用的義旨以《法華經》（Lotus Sutra）為宗骨，以《智論》（Mahaprajnaparamita Sastra，大智度論）為指南，以《大經》（Mahaparinirvana Sutra，大般涅槃經）為扶疏，以《大品》（Mahaprajnaparamita Sutra，摩訶般若波羅蜜經）為觀法，引用諸經來增加信心，引用諸論來幫助成就。觀心為經，諸法為緯，織成部帙，不與他人相同。問：大師的口訣純粹是爲了治療疾病嗎？還是有其他的心要？答：都是爲了治療疾病。只有一首偈頌說：老師曾經教誡說：『實心繫實境，實緣次第生。實實迭相注，自然入實理。』解釋說：心如果繫於境，境必定繫於心。心境相互繫縛名為實緣。又由後心心心相續，心心相繫名為迭相注。就是心注于境，境注于境，境注於心。

【English Translation】 English version: The word 'of' is used because body is in opposition to body. Saying this, in reality, the discussion of the three bodies has no order of precedence. Moreover, it discusses the beginningless wheel of suffering without limit, which is neither parallel nor separate from karma and afflictions. Furthermore, the text now discusses the ten realms and hundred realms within a single thought, to discuss causes and conditions. Based on these causes and conditions, it discusses the three paths. Based on these three paths, it discusses the three virtues. Therefore, the three paths and the three virtues have no order of precedence. The three causes of inherent virtue are always complete. Where is the need to ask about material obstacles and the like? Nineteenth question: Someone asked, 'The true interpretation of this land has an orderly transmission. Although the textbooks are broad and extensive, the fundamental flavor still remains. Seeking the source of the sect can naturally lead to the root. Why is it necessary to re-establish the One Mind Three Contemplations and the Four Movements of Investigation, confusing my clear stream?' Answer: 'The clear stream is originally clear; stirring it makes it turbid. The true source is inherently pure; what harm is there in mixing? Even if a sage from India were to arrive, it would not be as good as the descent of the two-life Bodhisattva from Tushita Heaven (one of the six heavens of the desire realm). Therefore, the Great Master of Dongyang, who is at the level of Equal Enlightenment (equivalent to a Bodhisattva near Buddhahood), still regards the Three Contemplations and Four Movements as the essence of his mind. Therefore, he wrote a poem alone, saying: 'Alone, I diligently study its essence, far from fame and gain. The Three Contemplations and One Mind merge all things. Where do thorny thickets arise from? Alone, I ask what my heart is attached to? Investigating the Four Movements, there is no birth. How can thousands of strands and myriad burdens bind me?' Moreover, the Three Contemplations are originally the ornaments of the sect, personally received from the golden mouth of the Bodhisattva of the next Buddha (Maitreya). Therefore, it is known that the teachings of this school are derived from the Buddha's scriptures and are like a talisman with the Great Bodhisattva. Furthermore, the meaning used takes the Lotus Sutra as the backbone, the Mahaprajnaparamita Sastra as the guide, the Mahaparinirvana Sutra as the support, and the Mahaprajnaparamita Sutra as the method of contemplation, citing various scriptures to increase faith, and citing various treatises to help achieve. Contemplating the mind is the warp, and all dharmas are the weft, weaving a complete collection, different from others.' Question: 'Are the master's oral instructions purely for curing diseases? Or is there another essential teaching?' Answer: 'All are for curing diseases. There is only one verse that says:' The teacher once taught: 'A sincere mind is connected to a real object, and real conditions arise in sequence. Realities mutually infuse each other, and naturally enter into real principles.' The explanation says: 'If the mind is connected to an object, the object must be connected to the mind. The mutual connection between mind and object is called a real condition. Furthermore, the subsequent minds continue one after another, and the mutual connection between minds is called mutual infusion. That is, the mind infuses into the object, the object infuses into the object, and the object infuses into the mind.'

。心心境境唸唸相注如是次第剎那無間。自然從於觀行相似以入分證。故云入實。◎

止觀義例捲上大正藏第 46 冊 No. 1913 止觀義例

止觀義例卷下

天臺沙門湛然述

◎第六行解相資例者。如分別中總以十義分別十章。于中且約自行化他。則前八自行。于中去果論因則果報為果非今正意。前七為因正明修相。於七因中。前五生解后二為行。分別文中雖以起教取譬。于自起教化他義當於解。越次取文兼化他故。故自行解唯前五章是也。大意雖有行及果報等文。但是示行及果報等。令知始末。非謂即是修行相也。何者。修行俱須二十五法以為方便。十乘十境以為正修。所以者何。若無十境乘則無體。若無十法名壞驢車。故知必須五章以生妙解。于生解中大意則略解始終。自他因果則文略而意寬。次四專在名體則文理俱廣。故以廣解導於行。始使二十五法隨教甄分。會開廢粗。方可得名妙行之首也。是故五章一不可廢。若用此解而修十法。則但釋十法名宗次第。于理自足。而今文中相猶廣者。為鈍根者仍恐不曉觀法次第。故引前解入觀委論。又恐繁文故。于陰入具釋十法九境比知。是故諸文不無旁正。且如十境。只一念心行之地也。一一顯示境相不同行之種也。一一起于

十乘觀法行之雨也。一一轉成不思議境行之牙也。一一發心行之干也。一一安心行之葉也。一一破遍乃至正助行之華也。一一次位以至離愛行之果也。若無六事道樹不端。次第雖爾。若從人說上根即于境種而生於果。故文云。直聞是言病即。除愈為中下根更須后法。是故文云。至長者所為合衆藥。又於十乘一一復須了其文旨。一一皆依不思議寂照止觀。文之髓也。一一乘相生起次第。文之骨也。一一引事助成行相。文之肉也。廣破古舊問答釋疑。文之膚也又釋名等四文兼于膚義。兼于肉意即骨也。意下所詣即是髓也。若無四事法身不成。是故讀者行者須知緩急。無得謬指偏言僻意令行不周。修行之來豈過集解而起方便。行因得果果滿教他。他機我應感應斯息。自他同歸滅理真性。今之一部意唯若是。故此十章攝無不盡。

第七喻疑顯正例者。此所學宗同稟一師。文理相承終無異解。忽遇僻者因問異答。事不獲已而徴喻之。問頓教有幾種。答有漸頓及頓頓。喻曰夫講貫之法先觀本文。本文立名不可取異。求異會釋仍須體同。頓頓之名經論不出。一家著述諸部所無。若名體。俱無。修行何托。若以頓頓是圓。如圓圓等此義可爾。既分二頓漸頓為圓。更加頓頓為何所擬問此二位者斷惑何殊。答二位不同。若漸頓者初住

【現代漢語翻譯】現代漢語譯本：十乘觀法就像雨水一樣滋潤萬物。一一轉成，是不思議境的行動之牙。一一發心，是行動的樹幹。一一安心，是行動的葉子。一一破遍乃至正助，是行動的花朵。一一次第，以至離愛，是行動的果實。如果沒有這六件事，菩提樹就不會端正。次第雖然如此，如果對上根之人來說，直接從境界的種子就能生出果實。所以經文說：『直接聽到這些話，病就立刻痊癒。』對於中下根器的人，還需要後面的方法。所以經文說：『到長者那裡去，是爲了配製各種藥物。』而且對於十乘中的每一乘，都必須瞭解其中的文旨。每一乘都依據不可思議的寂照止觀，這是文章的精髓。每一乘的相生起次第，這是文章的骨架。一一引用事例來幫助成就修行，這是文章的血肉。廣泛地破斥古老的問答，解釋疑惑，這是文章的面板。又如解釋名稱等四種文字，兼有面板的意義，兼有血肉的意圖，也就是骨架。意圖所指向的地方，就是精髓。如果沒有這四件事，法身就不能成就。因此，讀者和修行者必須知道事情的緩急，不要錯誤地指引，片面地說，或者有偏頗的意圖，以致於修行不圓滿。修行的目的難道不是通過集合理解而產生方便嗎？通過修行得到結果，結果圓滿后教導他人。他人的根機與我的迴應相互感應，感應停止。自己和他人共同歸於滅理真性。現在這一部經的意圖只是如此。所以這十章涵蓋了一切。第七，用比喻來消除疑惑，顯明正確的例子。這裡所學的宗派都稟承同一位老師。文理相承，始終沒有不同的理解。忽然遇到偏頗的人，因為提問而得到不同的回答。事情不得已，所以用比喻來說明。問：頓教有幾種？答：有漸頓和頓頓。比喻說：講貫佛法的方法，首先要觀察本文。本文所立的名詞，不可以取不同的解釋。即使尋求不同的理解，仍然要保持其根本相同。『頓頓』這個名稱，在經論中沒有出現。是一家著作，各部經典都沒有。如果名和體都沒有，修行依靠什麼？如果認為『頓頓』是圓滿，如同『圓圓』等，這個意思還可以。既然已經把二頓（漸頓）作為圓滿，再加一個『頓頓』，又打算比作什麼？問：這兩種位次斷除迷惑有什麼不同？答：兩種位次不同。如果漸頓是初住（Bhumis of the Bodhisattva，菩薩的十個階位中的第一個階位）

【English Translation】 English version: The Ten Contemplations are like rain, nourishing all things. Each transformation is the tooth of inconceivable realms of action. Each arising of aspiration is the trunk of action. Each settling of the mind is the leaf of action. Each breaking through pervasiveness, up to right and auxiliary actions, is the flower of action. Each sequential stage, up to detachment from love, is the fruit of action. Without these six things, the Bodhi tree will not be upright. Although the sequence is like this, for those of superior capacity, the fruit can be born directly from the seed of the realm. Therefore, the text says: 'Upon directly hearing these words, the illness is immediately cured.' For those of medium or inferior capacity, later methods are still needed. Therefore, the text says: 'Going to the elder, it is to prepare various medicines.' Moreover, for each of the Ten Contemplations, one must understand the meaning of the text. Each contemplation relies on the inconceivable stillness and illumination of cessation and contemplation; this is the essence of the text. The sequential arising of each contemplation is the skeleton of the text. Each citation of events to help accomplish practice is the flesh of the text. Broadly refuting old questions and answers, and explaining doubts, is the skin of the text. Furthermore, explaining names and the four types of writing also has the meaning of skin, and the intention of flesh, which is the skeleton. The place where the intention leads is the essence. Without these four things, the Dharmakaya (Dharma Body) cannot be accomplished. Therefore, readers and practitioners must know the urgency of things, and must not mistakenly point, speak one-sidedly, or have biased intentions, so that practice is not complete. Is not the purpose of practice to generate skillful means through collective understanding? To obtain results through practice, and after the results are complete, to teach others. The capacity of others and my response resonate with each other, and the resonance ceases. Self and others together return to the extinction of true nature. The intention of this entire scripture is only this. Therefore, these ten chapters encompass everything. Seventh, using metaphors to eliminate doubts and reveal correct examples. The schools of thought studied here all inherit from the same teacher. The principles and reasoning are consistent, and there is never any different understanding. Suddenly encountering a biased person, one receives a different answer because of the question. When things are unavoidable, metaphors are used to explain. Question: How many kinds of sudden teaching are there? Answer: There are gradual-sudden and sudden-sudden. The metaphor says: The method of explaining the Dharma is to first observe the text. The names established in the text should not be interpreted differently. Even if one seeks different understandings, one must still maintain the same foundation. The name 'sudden-sudden' does not appear in the sutras and treatises. It is a single author's writing, and is not found in any of the scriptures. If the name and substance are both absent, what does practice rely on? If one considers 'sudden-sudden' to be complete, like 'complete-complete,' then this meaning is acceptable. Since two sudden teachings (gradual-sudden) have already been taken as complete, what is one planning to compare 'sudden-sudden' to? Question: What is the difference in cutting off delusion between these two stages? Answer: The two stages are different. If gradual-sudden is the initial Bhumis of the Bodhisattva (初住)

已前四住先除。若頓頓者初住已前圓。伏五住登。住已去圓破五住。喻曰。初住已前四住先除。引證屬圓處處皆爾。故圓教四念處云如。冶鐵作器本為成器。非為除垢。粗垢先除非關漸次頓頓。既云登住圓破即顯。住前五住全在。當知此義非別非圓。圓則初住唯破無明。不應入住。五住俱斷別須住前。五住全在。住破四住行破塵沙。登地方破一品無明。故知非別離二別立無教可憑。問二頓修成其相何別。答漸頓觀者空觀先成。頓頓觀者三觀俱證。喻曰。此甚違背一家教文。既云漸圓。是四教中圓。應依六即判此圓位。則不應云空觀先成。何者。五品即是觀行三觀。六根即是相似三觀。初住已去分證三觀。如何乃云空觀先成。又復不識見思先落似位之意。若先成者何名似即頓頓。既云三觀俱證。為是何位。若在初住與漸頓何別。若在住前都無此理若云住前但伏初住俱斷。諸教無文方成邪說。問據何得知有二種頓。答準玄文。八教謂漸頓秘密不定漸又四謂藏通別圓。此四兼前名為八教。漸中既有最後一圓。漸外又復更立一頓。故知前圓但是漸圓。別立一頓即是頓頓。頻將此義以難他人。他無對者唯我獨知。喻曰。依此所判則有多妨。一者不識教名之妨別立一頓。乃是華嚴最初頓部。佛初成道未游諸會。不從漸來直說于大。

【現代漢語翻譯】現代漢語譯本：已前四住先除：在初住（初發心住，菩薩修行階位之一）之前，先去除四住煩惱（見一處住地煩惱、欲愛住地煩惱、有愛住地煩惱、無明住地煩惱）。若頓頓者初住已前圓伏五住登：如果是頓頓根機的人，在初住之前就已經圓滿地降伏了五住地煩惱（見一處住地煩惱、欲愛住地煩惱、有愛住地煩惱、無明住地煩惱、根本無明），並且登地（菩薩修行階位）。住已去圓破五住：登住之後，圓滿地破除五住地煩惱。喻曰：初住已前四住先除，引證屬圓處處皆爾：比喻說，在初住之前先去除四住煩惱，這種引證屬於圓教（天臺宗四教之一）的觀點，處處都是如此。故圓教四念處云如，冶鐵作器本為成器，非為除垢。粗垢先除非關漸次頓頓：所以圓教的四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）就像冶煉鋼鐵製作器物，根本目的是爲了成器，而不是爲了除垢。粗糙的污垢先去除，與漸次和頓頓無關。既云登住圓破即顯，住前五住全在：既然說登住之後圓滿地破除，就顯示出在登住之前五住地煩惱完全存在。當知此義非別非圓，圓則初住唯破無明，不應入住。五住俱斷別須住前，五住全在。住破四住行破塵沙，登地方破一品無明：應當知道這個意義既不是別教（天臺宗四教之一），也不是圓教。如果是圓教，那麼初住只是破除無明，不應該入住。五住地煩惱全部斷除必須在登住之前，五住地煩惱完全存在。登住破除四住煩惱，修行破除塵沙惑（菩薩教化眾生時所遇到的障礙），登地才破除一品無明。故知非別離二別立無教可憑：所以知道不是別教，離開二者另外建立沒有經典可以依據。問：二頓修成其相何別？問：兩種頓修（頓悟頓修，頓悟漸修）成就的相狀有什麼區別？答：漸頓觀者空觀先成，頓頓觀者三觀俱證：答：漸頓根機的人，空觀（觀一切法皆空的智慧）先成就；頓頓根機的人，同時證得三觀（空觀、假觀、中觀）。喻曰：此甚違背一家教文，既云漸圓，是四教中圓，應依六即判此圓位，則不應云空觀先成：比喻說，這非常違背天臺宗的教義。既然說是漸圓，是四教中的圓教，就應該依據六即位（理即、名字即、觀行即、相似即、分證即、究竟即）來判斷這個圓位的修行階段，那麼就不應該說空觀先成就。何者，五品即是觀行三觀，六根即是相似三觀，初住已去分證三觀，如何乃云空觀先成：為什麼呢？五品位（圓教修行五品位）就是觀行即位的三觀，六根位（圓教修行六根清凈位）就是相似即位的三觀，初住之後是分證即位的三觀，怎麼能說空觀先成就呢？又復不識見思先落似位之意，若先成者何名似即頓頓：又不明白見惑（知見上的迷惑）和思惑（思想上的迷惑）先落在相似即位的含義。如果空觀先成就，那還叫什麼相似即位的頓頓根機？既云三觀俱證，為是何位。若在初住與漸頓何別。若在住前都無此理若云住前但伏初住俱斷，諸教無文方成邪說：既然說同時證得三觀，那是什麼位次？如果在初住，和漸頓根機有什麼區別？如果在登住之前，都沒有這個道理。如果說在登住之前只是降伏，初住時全部斷除，各種經典都沒有這樣的說法，那就成了邪說。問：據何得知有二種頓？問：根據什麼得知有兩種頓悟？答：準玄文，八教謂漸頓秘密不定漸又四謂藏通別圓。此四兼前名為八教。漸中既有最後一圓。漸外又復更立一頓。故知前圓但是漸圓。別立一頓即是頓頓。頻將此義以難他人。他無對者唯我獨知：答：根據《法華玄義》的說法，八教是指漸、頓、秘密、不定，漸又分為藏、通、別、圓四教。這四教加上前面的四教，合稱為八教。漸教中已經有最後的圓教，在漸教之外又另外建立一個頓教。所以知道前面的圓教只是漸圓，另外建立的頓教就是頓頓。頻頻用這個意義來詰難別人，別人都無法回答，只有我知道。喻曰：依此所判則有多妨。一者不識教名之妨別立一頓。乃是華嚴最初頓部。佛初成道未游諸會。不從漸來直說于大：比喻說，依照這種判斷有很多妨礙。一是不知道教名的妨礙，另外建立一個頓教，那是《華嚴經》最初的頓教部分。佛陀最初成道，還沒有遊歷各個法會，不從漸教而來，直接宣說大法。

【English Translation】 English version: 』Yi qian si zhu xian chu』: Before the first stage of dwelling (chū zhù, the first of the ten abodes, a stage in the Bodhisattva path), the four abodes of affliction (sì zhù fánnǎo) are first removed. 』Ruo dun dun zhe chu zhu yi qian yuan fu wu zhu deng』: If it is a person of sudden and sudden capacity, before the first stage of dwelling, they have already completely subdued the five abodes of affliction (wǔ zhù dì fánnǎo) and ascended to the ground (dēng dì, a stage in the Bodhisattva path). 』Zhu yi qu yuan po wu zhu』: After ascending to the stage of dwelling, the five abodes of affliction are completely destroyed. 』Yu yue: Chu zhu yi qian si zhu xian chu, yin zheng shu yuan chu chu jie er』: The analogy says: Before the first stage of dwelling, the four abodes of affliction are first removed. This citation belongs to the view of the Perfect Teaching (yuán jiào, one of the Four Teachings of the Tiantai school), and it is so everywhere. 』Gu yuan jiao si nian chu yun ru, ye tie zuo qi ben wei cheng qi, fei wei chu gou. Cu gou xian chu fei guan jian ci dun dun』: Therefore, the Four Foundations of Mindfulness (sì niàn chù: mindfulness of the body as impure, of feelings as suffering, of mind as impermanent, and of phenomena as selfless) in the Perfect Teaching are like smelting iron to make utensils. The fundamental purpose is to make utensils, not to remove dirt. Coarse dirt is removed first, which is not related to gradual or sudden and sudden. 』Ji yun deng zhu yuan po ji xian, zhu qian wu zhu quan zai』: Since it is said that complete destruction occurs after ascending to the stage of dwelling, it shows that the five abodes of affliction are completely present before ascending to the stage of dwelling. 』Dang zhi ci yi fei bie fei yuan, yuan ze chu zhu wei po wu ming, bu ying ru zhu. Wu zhu ju duan bie xu zhu qian, wu zhu quan zai. Zhu po si zhu xing po chen sha, deng di fang po yi pin wu ming』: It should be known that this meaning is neither Separate Teaching (bié jiào, one of the Four Teachings of the Tiantai school) nor Perfect Teaching. If it is Perfect Teaching, then the first stage of dwelling only destroys ignorance and should not enter dwelling. The complete cutting off of the five abodes of affliction must be before ascending to the stage of dwelling; the five abodes of affliction are completely present. Ascending to the stage of dwelling destroys the four abodes of affliction, practice destroys afflictions like dust and sand (chén shā huò, obstacles encountered by Bodhisattvas when teaching sentient beings), and ascending to the ground destroys one grade of ignorance. 』Gu zhi fei bie li er bie li wu jiao ke ping』: Therefore, it is known that it is not Separate Teaching, and there is no scripture to rely on for establishing something separately from the two. 』Wen: Er dun xiu cheng qi xiang he bie?』: Question: What is the difference in the characteristics of the two kinds of sudden cultivation (sudden enlightenment and sudden cultivation, sudden enlightenment and gradual cultivation)? 』Da: Jian dun guan zhe kong guan xian cheng, dun dun guan zhe san guan ju zheng』: Answer: For those of gradual and sudden capacity, the contemplation of emptiness (kōng guān, the wisdom of contemplating that all dharmas are empty) is accomplished first; for those of sudden and sudden capacity, the three contemplations (sān guān: contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) are simultaneously realized. 』Yu yue: Ci shen wei bei yi jia jiao wen, ji yun jian yuan, shi si jiao zhong yuan, ying yi liu ji pan ci yuan wei, ze bu ying yun kong guan xian cheng』: The analogy says: This greatly violates the teachings of the Tiantai school. Since it is said to be gradual and perfect, it is the Perfect Teaching among the Four Teachings, and the stage of this perfection should be judged according to the Six Identities (liù jí wèi: identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization), then it should not be said that the contemplation of emptiness is accomplished first. 』He zhe, wu pin ji shi guan xing san guan, liu gen ji shi xiang si san guan, chu zhu yi qu fen zheng san guan, ru he nai yun kong guan xian cheng』: Why? The Five Grades (wǔ pǐn wèi, the five stages of practice in the Perfect Teaching) are the three contemplations of the stage of practice, the Six Roots (liù gēn, the six sense organs) are the three contemplations of the stage of resemblance, and after the first stage of dwelling are the three contemplations of the stage of partial realization. How can it be said that the contemplation of emptiness is accomplished first? 』You fu bu shi jian si xian luo si wei zhi yi, ruo xian cheng zhe he ming si ji dun dun』: Furthermore, one does not understand the meaning of the afflictions of views (jiàn huò, delusions in views) and afflictions of thought (sī huò, delusions in thought) first falling into the stage of resemblance. If the contemplation of emptiness is accomplished first, what is called the sudden and sudden capacity of the stage of resemblance? 』Ji yun san guan ju zheng, wei shi he wei. Ruo zai chu zhu yu jian dun he bie. Ruo zai zhu qian dou wu ci li ruo yun zhu qian dan fu chu zhu ju duan, zhu jiao wu wen fang cheng xie shuo』: Since it is said that the three contemplations are simultaneously realized, what stage is it? If it is in the first stage of dwelling, what is the difference from the gradual and sudden capacity? If it is before ascending to the stage of dwelling, there is no such principle. If it is said that before ascending to the stage of dwelling, they are only subdued, and all are cut off at the first stage of dwelling, there is no such statement in the scriptures, and it becomes a heretical teaching. 』Wen: Ju he de zhi you er zhong dun?』: Question: According to what is it known that there are two kinds of sudden enlightenment? 』Da: Zhun xuan wen, ba jiao wei jian dun mi mi bu ding jian you si wei cang tong bie yuan. Ci si jian qian ming wei ba jiao. Jian zhong ji you zui hou yi yuan. Jian wai you fu geng li yi dun. Gu zhi qian yuan dan shi jian yuan. Bie li yi dun ji shi dun dun. Pin jiang ci yi yi nan ta ren. Ta wu dui zhe wei wo du zhi』: Answer: According to the Xuan Wen (《法華玄義》), the Eight Teachings (bā jiào) refer to gradual, sudden, secret, and indefinite, and the gradual is further divided into the Four Teachings of Tripitaka, Common, Separate, and Perfect. These four teachings, combined with the previous four, are collectively called the Eight Teachings. Since there is already the final Perfect Teaching in the Gradual Teaching, another Sudden Teaching is established outside the Gradual Teaching. Therefore, it is known that the previous Perfect Teaching is only gradual perfection, and the separately established Sudden Teaching is sudden and sudden. 』Frequently use this meaning to challenge others, and others cannot answer, only I know.』』Yu yue: Yi ci suo pan ze you duo fang. Yi zhe bu shi jiao ming zhi fang bie li yi dun. Nai shi hua yan zui chu dun bu. Fo chu cheng dao wei you zhu hui. Bu cong jian lai zhi shuo yu da』: The analogy says: According to this judgment, there are many obstacles. One is the obstacle of not knowing the name of the teaching, and another Sudden Teaching is established separately. That is the initial Sudden Teaching part of the Avatamsaka Sutra (《華嚴經》). When the Buddha first attained enlightenment, he had not yet traveled to various assemblies, and he directly spoke of the Great Teaching without coming from the Gradual Teaching.

大部在初故名為頓。部仍兼別不得妙名。豈以兼別之經。翻為頓頓法華獨顯卻號漸圓。二者不識漸開之妨。言漸開者。準法華玄。華嚴頓后別為小機不動不降。施於漸教。漸教之初先說三藏。三藏教后彈斥洮汰。方具用四故云開出。故玄文中自鹿苑來至般若會。皆名為漸。豈此漸中有于圓教。便名漸圓。又玄第十漸頓判教。自華嚴來至般若會。皆有漸頓。華嚴圓教與方等般若中圓。圓既不殊。亦應併名為頓頓。何獨華嚴。若方等般若中圓。名漸圓者。則華嚴圓教亦名漸頓何關餘部。三者不識教體之妨。若漸開出四。如開拳為指唯指無拳。合四為漸。如合指為拳唯拳無指。存漸則教唯有四。沒漸則教唯有七。俱存必一邊無體。立八則體陜名寬。四者抑挫法華之妨。近代判教。多以華嚴為根本法輪。以法華為枝末法輪。唯天臺大師靈鷲親承大蘇妙悟。自著章疏以十義比之。跡門尚殊本門永異。故玄文中凡諸解釋。皆先約教判則三粗一妙。次約味判則四粗一妙。如何以粗。稱為頓頓。以妙翻作漸圓。五者不識頓名之妨。若從行為名圓只是頓。是故舊題圓頓止觀。若從味立稱則頓異於圓。故判初味云。高山頓說。若將判味兼帶之頓。以斥判教獨顯之圓。一何誤哉。一何誤哉。六者違拒本宗之妨。本師贊為獨妙學者毀為漸圓。抑

【現代漢語翻譯】現代漢語譯本大部經在最初被認為是『頓』（dun，sudden teaching）。如果其他經典既包含『別』（bie，distinct teaching）又包含其他教義，就不能被稱為『妙』（miao，wonderful teaching）。難道因為這些兼具『別』的經典，反而將《法華經》（Lotus Sutra）這種獨顯『頓』的經典稱為『漸圓』（jian yuan，gradual and perfect teaching）嗎？這是不理解『漸開』（jian kai，gradual unfolding）的妨礙。所謂『漸開』，依據《法華玄義》（Fa Hua Xuan Yi），《華嚴經》（Hua Yan Sutra）在『頓』之後，爲了不成熟的根機，不降低自身而施以『漸教』（jian jiao，gradual teaching）。『漸教』之初先說三藏（San Zang，Three Baskets of Teachings）。在三藏教之後，進行彈斥和淘汰，才具備四種教義的功用，所以說是『開出』（kai chu，unfolding）。因此，《玄義》中從鹿苑（Lu Yuan，Deer Park）到般若會（Bo Re Hui，Prajna Assembly），都稱為『漸』。難道因為這些『漸』中包含圓教（Yuan Jiao，Perfect Teaching），就稱之為『漸圓』嗎？又，《玄義》第十中，『漸頓』判教，從《華嚴經》到般若會，都有『漸』和『頓』。《華嚴經》的圓教與方等（Fang Deng，Vaipulya Sutra）和般若（Bo Re，Prajna）中的圓教，既然圓的本質沒有區別，也應該都稱為『頓頓』（dun dun，sudden and sudden），為何唯獨《華嚴經》如此？如果方等和般若中的圓教，被稱為『漸圓』，那麼《華嚴經》的圓教也應該被稱為『漸頓』，這與其他經典有什麼關係？這是不理解教體的妨礙。如果『漸開』開出四種教義，就像張開拳頭變成手指，只有手指而沒有拳頭；合四為『漸』，就像合攏手指成為拳頭，只有拳頭而沒有手指。如果保留『漸』，那麼教義就只有四種；如果去除『漸』，那麼教義就有七種。如果兩者都保留，那麼必然有一邊沒有本體。如果建立八種教義，那麼本體就顯得狹窄，名稱卻顯得寬泛。這是抑挫《法華經》的妨礙。近代判教，大多以《華嚴經》為根本法輪（gen ben fa lun，fundamental Dharma wheel），以《法華經》為枝末法輪（zhi mo fa lun，branch and end Dharma wheel）。只有天臺大師（Tian Tai Da Shi）在靈鷲山（Ling Jiu Shan，Vulture Peak）親承大蘇（Da Su，Great Awakening）的妙悟，親自撰寫章疏，用十個方面來比較。《法華經》的跡門（Ji Men，Trace Teaching）尚且不同於本門（Ben Men，Origin Teaching），本門更是永遠不同。所以，《玄義》中凡是解釋，都先從教判上分為三粗一妙（san cu yi miao，three coarse and one wonderful），其次從味判上分為四粗一妙（si cu yi miao，four coarse and one wonderful）。如何能將粗的稱為『頓頓』，而將妙的反而稱為『漸圓』？這是不理解『頓』名的妨礙。如果從行為上命名為『圓』，那麼它就是『頓』。所以舊題為《圓頓止觀》（Yuan Dun Zhi Guan，Perfect and Sudden Cessation and Contemplation）。如果從味道上立名，那麼『頓』就不同於『圓』。所以判初味說：『高山頓說』（gao shan dun shuo，sudden teaching on a high mountain）。如果將判味兼帶的『頓』，用來貶斥判教獨顯的『圓』，這是多麼大的錯誤啊！這是多麼大的錯誤啊！這是違拒本宗的妨礙。本師（Ben Shi，original teacher）讚歎《法華經》為獨妙（du miao，uniquely wonderful），學者卻詆譭其為『漸圓』，這是壓制《法華經》。

【English Translation】 English version The major sutras were initially considered 『Dun』 (sudden teaching). If other scriptures contain both 『Bie』 (distinct teaching) and other doctrines, they cannot be called 『Miao』 (wonderful teaching). Could it be that because these scriptures with 『Bie』, the 『Lotus Sutra』, which uniquely reveals 『Dun』, is instead called 『Jian Yuan』 (gradual and perfect teaching)? This is a hindrance due to not understanding 『Jian Kai』 (gradual unfolding). The so-called 『Jian Kai』, according to 『Fa Hua Xuan Yi』, after the 『Hua Yan Sutra』 (Flower Garland Sutra) in 『Dun』, for immature faculties, without lowering itself, applies 『Jian Jiao』 (gradual teaching). At the beginning of 『Jian Jiao』, the Three Baskets of Teachings (San Zang) are first taught. After the Three Baskets of Teachings, criticism and elimination are carried out, and then the function of the four teachings is complete, so it is said to be 『Kai Chu』 (unfolding). Therefore, in 『Xuan Yi』, from Deer Park (Lu Yuan) to the Prajna Assembly (Bo Re Hui), all are called 『Jian』. Could it be that because these 『Jian』 contain the Perfect Teaching (Yuan Jiao), they are called 『Jian Yuan』? Also, in the tenth section of 『Xuan Yi』, the classification of 『Jian Dun』 (gradual and sudden), from the 『Hua Yan Sutra』 to the Prajna Assembly, there are both 『Jian』 and 『Dun』. Since the Perfect Teaching of the 『Hua Yan Sutra』 and the Perfect Teaching in the Vaipulya Sutra (Fang Deng) and Prajna (Bo Re) are not different in essence, they should all be called 『Dun Dun』 (sudden and sudden). Why is only the 『Hua Yan Sutra』 like this? If the Perfect Teaching in the Vaipulya Sutra and Prajna is called 『Jian Yuan』, then the Perfect Teaching of the 『Hua Yan Sutra』 should also be called 『Jian Dun』. What does this have to do with other scriptures? This is a hindrance due to not understanding the essence of the teachings. If 『Jian Kai』 unfolds four teachings, it is like opening a fist into fingers, there are only fingers and no fist; combining four into 『Jian』 is like closing fingers into a fist, there is only a fist and no fingers. If 『Jian』 is retained, then there are only four teachings; if 『Jian』 is removed, then there are seven teachings. If both are retained, then one side must lack substance. If eight teachings are established, then the substance appears narrow, but the name appears broad. This is a hindrance to suppressing the 『Lotus Sutra』. In modern classifications of teachings, most consider the 『Hua Yan Sutra』 as the fundamental Dharma wheel (gen ben fa lun) and the 『Lotus Sutra』 as the branch and end Dharma wheel (zhi mo fa lun). Only the Tian Tai Master, who personally received the wonderful enlightenment of Da Su (Great Awakening) on Vulture Peak (Ling Jiu Shan), personally wrote commentaries, comparing them in ten aspects. The Trace Teaching (Ji Men) of the 『Lotus Sutra』 is still different from the Origin Teaching (Ben Men), and the Origin Teaching is forever different. Therefore, in 『Xuan Yi』, all explanations are first divided into three coarse and one wonderful (san cu yi miao) from the perspective of teaching classification, and then divided into four coarse and one wonderful (si cu yi miao) from the perspective of flavor classification. How can the coarse be called 『Dun Dun』, and the wonderful be called 『Jian Yuan』 instead? This is a hindrance due to not understanding the name 『Dun』. If it is named 『Yuan』 from the perspective of practice, then it is 『Dun』. Therefore, the old title is 『Yuan Dun Zhi Guan』 (Perfect and Sudden Cessation and Contemplation). If it is named from the perspective of flavor, then 『Dun』 is different from 『Yuan』. Therefore, the initial flavor is judged as: 『sudden teaching on a high mountain』 (gao shan dun shuo). If the 『Dun』 that is combined with the judgment of flavor is used to belittle the uniquely revealed 『Yuan』 of the teaching classification, what a great mistake! What a great mistake! This is a hindrance to rejecting the original school. The original teacher (Ben Shi) praises the 『Lotus Sutra』 as uniquely wonderful (du miao), but scholars slander it as 『Jian Yuan』, this is suppressing the 『Lotus Sutra』.

實揚權有何利益。七者違文背義之妨。經云。已說今說當說。而於其中法華第一華嚴至般若名已說。無量義經名今說。大般涅槃經名當說。依彼所判則已說第一。何關法華。如此獨知聞者掩耳。問從漸開四並前但七何成八教答開出四已仍有一漸。喻四如前。第三妨中足知迷誤。彼既不知漸。從鹿苑以至般若。將何別立一漸教耶。若知鹿苑至般若來。約時名漸終不輒判四教中圓。名為漸圓。豈判法華劣於乳教。問法華經部為是何頓知非頓頓。喻曰。此師非但不識頓漸之名。亦乃不曉結文之意。玄文釋前四味教竟。次以漸等結釋法華云。非頓漸秘密不定。初云。今法華是顯露非秘密。是定非不定。結非秘密不定秘密不定通前四時。次云。是漸頓非漸漸。結非前頓后漸教。言漸頓者。約前四時漸中有頓。頓中有漸。今法華經跡門圓說。與漸頓中其義不殊。但異漸中漸耳。言漸漸者。鹿苑一方等三般若二頓中之漸。即是別教與漸中漸其義不殊。故不須簡頓中之頓。同漸中之頓。亦同法華。是故頓教不須別簡。故玄後文今法華跡門與諸經有同有異。本門與諸經一向異。同者謂諸部中圓。異者謂諸部中兼於三教。不見此意望聲釋義。便謂法華但是漸頓非頓頓也。文中只云非是漸漸。何曾復云不是頓頓。問復何得知法華是漸頓。華嚴

【現代漢語翻譯】現代漢語譯本實揚權有何利益？有七種違背經文和義理的妨礙。經中說：『已說、今說、當說』。而按照他們的判決，《法華經》是第一，從《華嚴經》到《般若經》都屬於『已說』，《無量義經》屬於『今說』，《大般涅槃經》屬於『當說』。如果按照他們的判決，那麼『已說』就是第一，這與《法華經》有什麼關係呢？如此自以為是，聽者都會摀住耳朵。問：從漸教開出四味，加上之前的但教，七教如何變成八教？答：開出四味之後，仍然有一個漸教。比喻四味如前所述。第三種妨礙中足以看出他們的迷惑。他們既然不知道漸教，從鹿野苑（Mrigadava，佛陀初轉法輪之地）到《般若經》，又如何另外設立一個漸教呢？如果知道從鹿野苑到《般若經》這段時間，從時間上來說是漸教，最終也不會輕易地將四教中的圓教判為漸圓。難道要判《法華經》不如乳教嗎？問：《法華經》這部經屬於什麼？是頓教還是非頓頓教？比喻說：這位法師不僅不認識頓漸的名稱，也不瞭解總結經文的意義。《玄文》解釋了前四味教之後，接著用漸等來總結解釋《法華經》，說：『非頓漸秘密不定』。首先說：『現在的《法華經》是顯露的，不是秘密的，是決定的，不是不定的。』總結說，『非秘密不定』，秘密不定貫通前四個時期。其次說：『是漸頓非漸漸』，總結說，不是前頓后漸的教義。說『漸頓』，是說前四個時期漸教中有頓教，頓教中有漸教。現在的《法華經》跡門宣說圓教，與漸頓中的意義沒有差別，只是不同於漸教中的漸教。說『漸漸』，是說鹿野苑、方等、三般若二頓教中的漸教，就是別教，與漸教中的漸教意義沒有差別，所以不需要區分頓教中的頓教，它與漸教中的頓教相同，也與《法華經》相同。因此，頓教不需要特別區分。所以《玄文》後文說，現在的《法華經》跡門與諸經有相同之處，也有不同之處，本門與諸經完全不同。相同之處在於諸部經中都有圓教，不同之處在於諸部經中兼有三教。不明白這個意思，只看字面意思來解釋，就認為《法華經》只是漸頓，不是頓頓。《文中》只說『非是漸漸』，何曾說過『不是頓頓』？問：又如何得知《法華經》是漸頓？《華嚴經》（Avatamsaka Sutra）

【English Translation】 English version What are the disadvantages of upholding provisional teachings? There are seven hindrances that contradict the scriptures and their meanings. The sutras say: 'Already spoken, now speaking, and to be spoken.' According to their judgment, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is the foremost, and from the Avatamsaka Sutra (Avataṃsaka Sūtra) to the Prajna Sutra (Prajñāpāramitā Sūtra) all belong to 'already spoken,' the Infinite Meanings Sutra (Amitārtha Sūtra) belongs to 'now speaking,' and the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra) belongs to 'to be spoken.' If according to their judgment, then 'already spoken' is the foremost, what does this have to do with the Lotus Sutra? Such self-righteousness will make listeners cover their ears. Question: From the gradual teaching, four flavors are derived, adding the previous exclusive teaching, how do seven teachings become eight? Answer: After deriving the four flavors, there is still one gradual teaching. The analogy of the four flavors is as mentioned before. The third hindrance is enough to show their confusion. Since they do not know the gradual teaching, from Mrigadava (Deer Park, the place where the Buddha first turned the Wheel of Dharma) to the Prajna Sutra, how can they establish another gradual teaching? If they know that from Mrigadava to the Prajna Sutra, in terms of time, it is a gradual teaching, they will not easily judge the round teaching in the four teachings as gradual-round. Do they want to judge the Lotus Sutra as inferior to the milk teaching? Question: To what does the Lotus Sutra belong? Is it a sudden teaching or a non-sudden-sudden teaching? It is said that this teacher not only does not recognize the names of sudden and gradual, but also does not understand the meaning of summarizing the scriptures. The Profound Meaning (Xuan Wen) explains the previous four flavors of teaching, and then uses gradual etc. to summarize and explain the Lotus Sutra, saying: 'Neither sudden-gradual, secret, nor uncertain.' First, it says: 'The current Lotus Sutra is revealed, not secret, and determined, not uncertain.' It concludes that 'non-secret-uncertain,' secret-uncertain pervades the previous four periods. Secondly, it says: 'It is gradual-sudden, not gradual-gradual,' concluding that it is not the teaching of sudden before and gradual after. Saying 'gradual-sudden' means that in the previous four periods, there is sudden teaching in the gradual teaching, and there is gradual teaching in the sudden teaching. The current Lotus Sutra's trace gate (跡門) proclaims the round teaching, which is no different from the meaning in gradual-sudden, only different from the gradual teaching in the gradual teaching. Saying 'gradual-gradual' means that the gradual teaching in Mrigadava, Vaipulya (方等), and the two sudden teachings of the three Prajna (三般若) is the specific teaching (別教), which is no different from the meaning of the gradual teaching in the gradual teaching, so there is no need to distinguish the sudden teaching in the sudden teaching, it is the same as the sudden teaching in the gradual teaching, and it is also the same as the Lotus Sutra. Therefore, the sudden teaching does not need to be specially distinguished. So the later text of Profound Meaning says that the current trace gate of the Lotus Sutra has similarities and differences with the sutras, and the original gate (本門) is completely different from the sutras. The similarity is that there is round teaching in all the sutras, and the difference is that all the sutras also include the three teachings. Not understanding this meaning, only looking at the literal meaning to explain, they think that the Lotus Sutra is only gradual-sudden, not sudden-sudden. The text only says 'not gradual-gradual,' when did it ever say 'not sudden-sudden'? Question: How do we know that the Lotus Sutra is gradual-sudden? The Avatamsaka Sutra

是頓頓。答據法華中諸聲聞人從於小來。經歷諸味至法華會。方始開頓。故知法華是漸頓也。華嚴居初不經諸味。故是頓頓。喻曰。今法華圓極頓足。此從於法不從於人。不應聲聞從於漸來。即依聲聞判經為漸。況復聲聞不過五百千二二千。此等但名開權顯實。又有菩薩開顯何獨聲聞。如雲菩薩聞是法疑網皆已除等。又下文云。無數諸佛子聞世尊分別說。得法利者大喜充遍身。又有顯本。如分別功德品中三千微塵數。乃至一四天下。又八世界塵數初發菩提心。況下方踴現並妙音東來。嚴王諸營從。文殊所教化。如是諸眾何曾歷四味。應當從此方判經為頓頓。況復法師品現在若滅后。若有聞一句皆與授佛記。華嚴經眾雖不游漸。有二義故不及法華。一帶別。二覆本。豈闕二義便稱頓頓。具二義者稱為漸耶。問亦有菩薩法準聞頓而獨從聲聞判耶。答據多分說。喻曰。如前所引。應以八界及聞一句為多。而反以聲聞為多者。非但玄理不會。亦乃讀文未熟。應知聲聞鈍根菩薩。法華經前機緣未熟。不堪聞頓。更以方等般若調治。方堪來至法華聞頓。是故應判此法華經是開漸顯頓。故名漸頓。人不見之。謂非頓頓。問據何得知漸圓之教。四住先落。答如引仁王長別苦輪。既云別苦。知是漸頓。如引法華六根清凈。云肉眼等。知是

【現代漢語翻譯】現代漢語譯本是頓頓（頓悟中的頓悟）。回答是根據《法華經》中所說，諸位聲聞（聽聞佛陀教誨而證悟的弟子）從小乘而來，經歷了各種滋味，直到法華會上，才開始頓悟。因此可知《法華經》是漸頓（先漸修后頓悟）。《華嚴經》一開始就不經歷各種滋味，所以是頓頓。比喻說，現在《法華經》圓滿到了極點，頓悟已經足夠，這是從法（佛法）的角度來說，而不是從人（聽法者）的角度來說。不應該因為聲聞是從漸修而來，就依據聲聞來判斷經是漸法。何況聲聞不過五百、千、二千，這些人只是開權顯實（開啟方便之門，顯示真實之法）。又有菩薩開顯，為何只說聲聞？如經中所說『菩薩聞是法，疑網皆已除』等等。又下文說：『無數諸佛子，聞世尊分別說，得法利者，大喜充遍身。』又有顯本（顯示本來面目），如《分別功德品》中所說三千微塵數，乃至一四天下（一個世界）。又有八世界塵數初發菩提心（最初發起覺悟之心）。況且下方涌現以及妙音菩薩從東方而來，嚴王（莊嚴王）的各種隨從，文殊菩薩所教化的人，這些大眾何曾經歷過四味（四種教法）？應當從此來判斷此經是頓頓。何況《法師品》中說，現在或者滅度后，如果有人聽到一句，都將得到佛的授記。雖然《華嚴經》的大眾沒有經歷漸修，但因為有兩個不足之處，所以不如《法華經》。一是帶別（帶有分別），二是覆本（覆蓋了根本）。難道因為缺少這兩個意義就稱為頓頓嗎？具備這兩個意義的反而稱為漸法嗎？問：也有菩薩聽聞頓法，為何唯獨從聲聞來判斷呢？答：根據大多數情況來說。比喻說，如前面所引用的，應該以八世界以及聽聞一句為多，反而以聲聞為多，這不僅是對玄妙的道理不理解，也是對經文不熟悉。應當知道聲聞鈍根菩薩，在《法華經》之前機緣未成熟，不能夠聽聞頓法，需要用方等（方等經）和般若（般若經）來調治，才能夠來到法華會聽聞頓法。因此應該判斷這部《法華經》是開漸顯頓，所以名為漸頓。人們沒有看到這一點，就認為不是頓頓。問：根據什麼得知漸圓（漸修圓滿）的教義，四住（四種煩惱）先脫落？答：如引用《仁王經》中『長別苦輪』，既然說是『別苦』，就知道是漸頓。如引用《法華經》中六根清凈，說肉眼等，就知道是...

【English Translation】 English version It is 'dunton' (sudden enlightenment within sudden enlightenment). The answer is based on what is said in the Lotus Sutra, that the shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) come from the Small Vehicle, experience various flavors, and only at the Lotus Assembly do they begin to have sudden enlightenment. Therefore, it can be known that the Lotus Sutra is 'jiandun' (gradual-sudden, first gradual cultivation then sudden enlightenment). The Avatamsaka Sutra does not experience various flavors from the beginning, so it is 'dunton'. The analogy is that now the Lotus Sutra is perfectly complete, and sudden enlightenment is sufficient. This is from the perspective of the Dharma (Buddha's teachings), not from the perspective of people (listeners). It should not be that because the shravakas come from gradual cultivation, the sutra is judged to be gradual based on the shravakas. Moreover, the shravakas are only five hundred, one thousand, or two thousand. These people are only opening the expedient and revealing the real (opening the door of skillful means and revealing the true Dharma). There are also bodhisattvas who open and reveal, why only talk about shravakas? As it says in the sutra, 'The bodhisattvas who hear this Dharma, their nets of doubt are all removed,' and so on. And further down it says: 'Countless sons of the Buddha, hearing the World Honored One's detailed explanation, those who gain Dharma benefits are filled with great joy.' There is also revealing the original (revealing the original face), as mentioned in the Chapter on Distinctions in Benefits, the number of three thousand minor world system dust motes, and even one four-continent world (a world system). There are also the number of dust motes of eight world systems who initially arouse the bodhicitta (the mind of awakening). Moreover, the emergence from below and Bodhisattva Wonderful Sound coming from the east, the various followers of King Adornment (King Zhuangyan), and those taught by Bodhisattva Manjushri, how have these masses experienced the four flavors (four types of teachings)? It should be judged from this that this sutra is 'dunton'. Moreover, the Chapter on the Teacher of the Dharma says that now or after extinction, if someone hears even one verse, they will receive the Buddha's prediction. Although the assembly of the Avatamsaka Sutra did not experience gradual cultivation, it is not as good as the Lotus Sutra because of two deficiencies. One is 'daibie' (having distinctions), and the other is 'fuben' (covering the root). Is it that lacking these two meanings is called 'dunton'? Those who possess these two meanings are called gradual? Question: There are also bodhisattvas who hear the sudden Dharma, why only judge from the shravakas? Answer: According to most situations. The analogy is, as quoted earlier, it should be that the eight world systems and hearing one verse are more numerous, but instead the shravakas are considered more numerous. This is not only a lack of understanding of the profound principles, but also unfamiliarity with the sutra text. It should be known that the shravakas and dull-rooted bodhisattvas did not have mature conditions before the Lotus Sutra, and were not able to hear the sudden Dharma. They needed to be treated with the Vaipulya Sutras (Fangdeng jing) and Prajna Sutras (Bore jing) before they could come to the Lotus Assembly to hear the sudden Dharma. Therefore, it should be judged that this Lotus Sutra is opening the gradual and revealing the sudden, so it is called gradual-sudden. People do not see this point and think it is not 'dunton'. Question: According to what do we know that the teachings of gradual perfection (gradual cultivation to perfection), the four abodes (four types of afflictions) are first shed? Answer: As quoted in the Benevolent King Sutra, 'long farewell to the wheel of suffering', since it says 'farewell to suffering', we know it is gradual-sudden. As quoted in the Lotus Sutra, the six senses are purified, saying the physical eye, etc., we know it is...

頓頓。喻曰。此一家義前後皆引仁王以證法華。法華云。無漏意根。仁王云。長別三界。兩經皆是四住先落。且於界內得無漏名有漏業除。故云長別。當知二處文義本同。如何分擗以證兩頓。問三種止觀中圓頓止觀是何頓耶。答是漸頓。何以得知。如第一卷以三譬喻三止觀。以通者騰空喻于圓頓。至第七卷識通塞中。中即三觀破于神通。神通被破故非頓頓。文云。別則略指三門。大意在一頓。又三止觀竟。又云。今依經更明圓頓。又第五卷安心文末。初約三止觀結數。次又約一心止觀結數。又第一結髮心文。先三止觀結。次云。又以一止觀結。此等皆是三止觀外別一頓頓之正文也。喻曰。一往引證似有所憑。子細推求都無所據。何以故。以違文故生多妨故。何者。如破神通及依經。更明文在序中。序是章安所置。說止觀時未有此序。如何預將正文破之。又三觀本傳南嶽。如何弟子反破師宗。乃成逆路伽耶。論又南嶽稟承慧文。龍樹既破師法。觀心論中何須更云歸命祖師。況兩處神通其義各別。序中以頓行者譬通者履空。空無淺深履者階降。空喻頓理履譬行儀。行雖階差仍名圓漸。理無深淺不當偏圓。第七卷中以步馬神通喻橫別三觀。神通即是別相之中。故以中即三觀。破橫別之中。如何不見近文。遠破未生之序。次依

【現代漢語翻譯】現代漢語譯本頓頓（Dundun）。喻曰（Yu Yue）說：『這一家義（一家之言）前後都引用《仁王經》（Ren Wang Jing）來證明《法華經》（Fa Hua Jing）。《法華經》說：『無漏意根』，《仁王經》說：『長別三界』。兩部經都說四住（四種煩惱）先脫落，並且在界內（欲界、色界、無色界）得到無漏（沒有煩惱）之名，有漏業（有煩惱的業）被去除，所以說『長別』。應當知道兩處的文義原本相同，如何分開來證明兩種頓（頓悟）呢？』問：『三種止觀（三種禪定方法）中，圓頓止觀（最圓滿快速的禪定方法）是哪種頓呢？』答：『是漸頓（漸修而頓悟）。』『如何得知？』『如第一卷用三個譬喻（比喻）和三種止觀，用通者（修神通者）騰空（升空）來比喻圓頓。到第七卷識通塞（辨別通達與阻塞）中，『中』即三觀（空、假、中三種觀法）破于神通（破斥神通）。神通被破斥，所以不是頓頓（最快速的頓悟）。』文（《摩訶止觀》原文）說：『別則略指三門（別教則簡略地指出三門），大意在一頓（大意在於一頓悟）。』又三種止觀結束后，又說：『今依經（現在依據經典）更明圓頓（更明白地闡述圓頓）。』又第五卷安心文末（第五卷安心篇末尾），先用三種止觀總結，其次又用一心止觀總結。又第一結髮心文（第一卷總結髮心），先用三種止觀總結，其次說：『又以一止觀結（又用一心止觀總結）。』這些都是三種止觀外，另外一種頓頓的正文啊。喻曰（Yu Yue）說：『乍一看引用論證好像有所依據，仔細推敲卻都沒有根據。』『為什麼呢？』『因為違背原文，產生很多妨礙。』『哪些呢？』『如破神通（破斥神通）以及依經更明（依據經典更明白地闡述），文在序中（文字在序言中）。序（序言）是章安（Zhang An）所作，說止觀（講解止觀）時還沒有這個序言，如何預先用正文來破斥它呢？』『又三觀（空、假、中三觀）本來是南嶽（Nan Yue，慧思大師）所傳，如何弟子反而破斥師父的宗義，乃至於成為逆路伽耶（逆徒）？』『論（《觀心論》）又說南嶽（Nan Yue）稟承慧文（Hui Wen），龍樹（Long Shu）既然破斥師父的法，觀心論中何須再說歸命祖師（歸依祖師）？』『況且兩處神通（兩處所說的神通）其義各別。序中用頓行者（頓悟的修行者）比喻通者（修神通者）履空（在空中行走），空（空性）沒有淺深，履者（行走者）有階降（有階梯）。空（空性）比喻頓理（頓悟的道理），履（行走）比喻行儀（修行的儀軌）。行（修行）雖然有階差（有差別），仍然叫做圓漸（圓滿的漸修）。理（道理）沒有深淺，不應當偏執于圓頓（圓滿的頓悟）。第七卷中用步馬神通（步行、騎馬、神通）比喻橫別三觀（橫向的別教三觀）。神通即是別相之中（神通是別教的相），所以用『中即三觀』破斥橫別之中（破斥橫向的別教）。如何不見近文（如何不見附近的經文），反而要遠破未生的序言呢？』次依（接下來依據）

【English Translation】 English version Dundun. Yu Yue said: 'This family's interpretation cites the Ren Wang Jing (Sutra of Humane Kings), to prove the Fa Hua Jing (Lotus Sutra). The Fa Hua Jing says: 'Non-leaking root of mind', and the Ren Wang Jing says: 'Forever separated from the Three Realms'. Both sutras say that the Four Abodes (four kinds of afflictions) are first shed, and within the realms (desire realm, form realm, formless realm) the name of non-leakage (no afflictions) is obtained, and the leaking karma (karma with afflictions) is removed, therefore it is said 'Forever separated'. It should be known that the meaning of the texts in both places is originally the same, how can they be separated to prove two kinds of suddenness (sudden enlightenment)?' Question: 'Among the three kinds of Zhi Guan (three kinds of meditation methods), which kind of suddenness is the perfect and sudden Zhi Guan (the most perfect and rapid meditation method)?' Answer: 'It is gradual-sudden (gradual cultivation leading to sudden enlightenment).' 'How is it known?' 'For example, in the first volume, three metaphors (analogies) and three kinds of Zhi Guan are used, using the one who has mastered supernatural powers (one who cultivates supernatural powers) ascending into the sky (rising into the air) to metaphorize perfect and sudden enlightenment. In the seventh volume, in distinguishing between unobstructed and obstructed (distinguishing between unobstructed and obstructed), 'middle' is the three contemplations (emptiness, provisional existence, and the middle way) that refute supernatural powers (refuting supernatural powers). Supernatural powers are refuted, so it is not the most rapid sudden enlightenment.' The text (original text of the Mohe Zhiguan) says: 'The separate teaching briefly points out the three gates (the separate teaching briefly points out the three gates), the main idea is in one suddenness (the main idea is in one sudden enlightenment).' Also, after the three kinds of Zhi Guan are finished, it is said again: 'Now, based on the sutras (now based on the scriptures), the perfect and sudden enlightenment is further clarified (the perfect and sudden enlightenment is further clarified).' Also, at the end of the Anxin chapter in the fifth volume (at the end of the Anxin chapter in the fifth volume), the three kinds of Zhi Guan are first summarized, and then the one-mind Zhi Guan is summarized. Also, the first concluding passage on generating the aspiration for enlightenment (the first concluding passage on generating the aspiration for enlightenment), first summarizes the three kinds of Zhi Guan, and then says: 'Also, the one Zhi Guan is used to conclude (also, the one-mind Zhi Guan is used to conclude).' These are all the correct texts of another kind of suddenness outside of the three kinds of Zhi Guan. Yu Yue said: 'At first glance, the citation and argumentation seem to have some basis, but upon closer examination, they have no basis at all.' 'Why?' 'Because it violates the original text and causes many obstacles.' 'Which ones?' 'Such as refuting supernatural powers (refuting supernatural powers) and further clarifying based on the sutras (further clarifying based on the scriptures), the text is in the preface (the text is in the preface). The preface (preface) was written by Zhang An, and there was no such preface when explaining Zhi Guan (explaining Zhi Guan), how can the main text be used to refute it in advance?' 'Also, the three contemplations (the three contemplations of emptiness, provisional existence, and the middle way) were originally transmitted by Nan Yue (Master Huisi), how can the disciple refute the teacher's doctrine, and even become a rebellious disciple?' 'The treatise (Treatise on Contemplation of Mind) also says that Nan Yue inherited from Hui Wen, since Long Shu refuted the teacher's Dharma, why is it necessary to say in the Treatise on Contemplation of Mind to take refuge in the ancestral teacher (take refuge in the ancestral teacher)?' 'Moreover, the meanings of supernatural powers in the two places (the supernatural powers mentioned in the two places) are different. In the preface, the practitioner of sudden enlightenment (the practitioner of sudden enlightenment) is used to metaphorize the one who has mastered supernatural powers (the one who cultivates supernatural powers) walking in the air (walking in the air), emptiness (emptiness) has no shallowness or depth, and the walker (the walker) has steps (has steps). Emptiness (emptiness) is a metaphor for the principle of sudden enlightenment (the principle of sudden enlightenment), and walking (walking) is a metaphor for the ritual of practice (the ritual of practice). Although practice (practice) has differences (has differences), it is still called perfect gradualness (perfect gradual cultivation). The principle (principle) has no depth, and should not be biased towards perfect and sudden enlightenment. In the seventh volume, walking, riding a horse, and supernatural powers (walking, riding a horse, and supernatural powers) are used to metaphorize the horizontal separate three contemplations (horizontal separate teaching three contemplations). Supernatural powers are among the separate characteristics (supernatural powers are the characteristics of the separate teaching), so the 'middle is the three contemplations' is used to refute the horizontal separation (to refute the horizontal separate teaching). How can one not see the nearby text (how can one not see the nearby scripture), but instead want to refute the unborn preface from afar?' Next, based on (Next, based on)

經文更明者。前以三喻證三文竟。更依華嚴以證圓文。故云。更明再治定文意在於此。如何見一更字。便於三外立頓頓名。若引華嚴即名頓頓者。玄第十卷亦引華嚴方等般若圓證於頓。華嚴既其非是漸圓。方等般若寧非頓頓。言別則略指三門。大意在一頓者。彼料簡文問略明三種止觀。略與大意名相似同。是故重問云何同異。答中分于通別二意。通則略指只是大意。別則略與大異不同。以不同故略有三種。大意但在三中之一。故文云。漸與不定置而不論。人不見之。便於三外別立頓頓。安心文末。先以次第三觀結數。次以一心結數次第義。當於別一心義當於圓。此圓還同初總安心為結數。故義開三別。次還依本以結一心。不見此意。異說便生。言發心文末一止觀結者。大意五章文相寬總。是故皆以止觀結之。或時唯用一止觀結。如六即文六文皆一。或復唯用三止觀結。如隨自意文末。或時俱用三一結之。如前所引。復闕無結文。如常行等三種三昧。又若俱用三一結者。只是通別不同。何者。一種結云。發菩提心即是觀。邪僻心息即是止。當知三種無不發心邪僻心息。又三種結者亦是通義。以通三故。是故結之。始從三藏終至圓頓。皆悉有于漸頓不定。具如第三偏圓文中及玄文第十判教中。四教是別。三種是通。此第一

【現代漢語翻譯】現代漢語譯本經文更明者：前面已經用三種比喻來證明三類經文的觀點了。現在再依據《華嚴經》來證明圓教的經文。所以說，『更明』就是再次確定經文的意義就在於此。如何理解一個『更』字，就在三類（藏、通、別）之外確立頓教的名稱呢？如果引用《華嚴經》就叫做頓教，那麼智顗大師的《玄義》第十卷也引用了《華嚴經》、《方等經》、《般若經》來圓滿地證明頓教。既然《華嚴經》不是漸圓，那麼《方等經》和《般若經》難道不是頓頓嗎？說到『別』，就略微指出了三門（藏、通、別）。大意在於『一頓』，那裡簡略地說明了三種止觀。『略』和『大意』這兩個名稱相似相同。所以再次提問，『相同』和『不同』在哪裡？回答中從『通』和『別』兩個方面來區分。『通』就略微指出了只是『大意』。『別』就說明了『略』和『大意』大不相同。因為不同，所以『略』有三種。『大意』只是在三種中的一種。所以經文中說，『漸』和『不定』就放在一邊不討論。人們沒有看到這一點，就在三類之外另外確立『頓頓』。《安心文》的末尾，先用次第的三觀來總結，然後用一心來總結次第的意義。次第的意義屬於『別』，一心的意義屬於『圓』。這個『圓』和最初總的《安心》一樣，作為總結。所以義理展開為三種『別』，然後又依據根本來總結『一心』。沒有看到這個意思，不同的說法就產生了。說到《發心文》末尾用一止觀來總結，『大意』五章的文句寬泛而總括，所以都用止觀來總結。有時只用一止觀來總結，比如六即文，六個文都用『一』來總結。有時又用三止觀來總結，比如《隨自意文》的末尾。有時又同時用三和一來總結，就像前面所引用的。還有缺少總結的經文，比如常行等三種三昧。如果同時用三和一來總結，只是『通』和『別』不同。為什麼呢？一種總結說，『發菩提心就是觀，邪僻心止息就是止』。應當知道三種（藏、通、別）沒有不發菩提心、邪僻心止息的。又三種總結也是『通』義，因為通於三教，所以用它來總結。從三藏教開始到圓頓教結束，都具有漸、頓、不定。具體情況就像第三篇《偏圓文》中以及《玄文》第十篇的判教中說的那樣。四教是『別』，三種是『通』。這是第一點。

【English Translation】 English version The Sutra Further Clarified: Previously, three metaphors were used to prove the three types of scriptures. Now, we further rely on the Avatamsaka Sutra (Flower Garland Sutra) to prove the perfect teaching. Therefore, it is said that 'further clarification' means to re-establish that the meaning of the scriptures lies in this. How can one understand that a single word 'further' establishes the name of the sudden teaching (頓教 dunjiao) outside of the three teachings (Tripitaka, Common, Distinct)? If quoting the Avatamsaka Sutra is called the sudden teaching, then Zhiyi's Profound Meaning (玄義 Xuanyi) Volume 10 also quotes the Avatamsaka Sutra, Vaipulya Sutra (方等經 Fangdeng jing), and Prajna Sutra (般若經 Bore jing) to perfectly prove the sudden teaching. Since the Avatamsaka Sutra is not gradual and perfect, aren't the Vaipulya Sutra and Prajna Sutra sudden and sudden? When speaking of 'distinct' (別 bie), it briefly points out the three gates (Tripitaka, Common, Distinct). The main idea lies in 'one sudden' (一頓 yidun). There, it briefly explains the three types of cessation and contemplation (止觀 zhiguan). The names 'brief' (略 lue) and 'main idea' (大意 dayi) are similar and the same. Therefore, it is asked again, 'Where are the similarities and differences?' The answer distinguishes between the 'common' (通 tong) and 'distinct' (別 bie) aspects. 'Common' briefly points out that it is just the 'main idea'. 'Distinct' explains that 'brief' and 'main idea' are greatly different. Because they are different, 'brief' has three types. 'Main idea' is only one of the three types. Therefore, the scripture says that 'gradual' (漸 jian) and 'undetermined' (不定 buding) are put aside and not discussed. People do not see this point and establish 'sudden and sudden' outside of the three types. At the end of the Treatise on Pacifying the Mind (安心文 Anxin wen), first, the sequential three contemplations are used to conclude, and then the one mind is used to conclude the meaning of sequence. The meaning of sequence belongs to 'distinct', and the meaning of one mind belongs to 'perfect' (圓 yuan). This 'perfect' is the same as the initial general Pacifying the Mind, serving as a conclusion. Therefore, the meaning unfolds into three 'distinct' types, and then it relies on the root to conclude 'one mind'. Not seeing this meaning, different interpretations arise. Speaking of using one cessation and contemplation to conclude at the end of the Treatise on Arousing the Mind (發心文 Faxin wen), the sentences in the five chapters of the 'main idea' are broad and comprehensive, so they are all concluded with cessation and contemplation. Sometimes only one cessation and contemplation is used to conclude, such as the Six Identities (六即 liuji) text, where all six texts are concluded with 'one'. Sometimes three cessation and contemplations are used to conclude, such as at the end of the Following One's Own Intention (隨自意 Suiziyi) text. Sometimes both three and one are used to conclude, as quoted earlier. There are also scriptures that lack conclusions, such as the three samadhis of constant practice, etc. If both three and one are used to conclude, it is only that 'common' and 'distinct' are different. Why? One type of conclusion says, 'Arousing the Bodhi mind is contemplation, and the cessation of perverse thoughts is cessation.' It should be known that all three (Tripitaka, Common, Distinct) involve arousing the Bodhi mind and the cessation of perverse thoughts. Also, the three types of conclusions are also the 'common' meaning, because they are common to the three teachings, so they are used to conclude. From the Tripitaka teaching to the perfect and sudden teaching, all have gradual, sudden, and undetermined. The specific situation is as described in the third Partial and Perfect Treatise (偏圓文 Pianyuan wen) and in the classification of teachings in Volume 10 of the Profound Meaning. The four teachings are 'distinct', and the three types are 'common'. This is the first point.

文。不歷四教一一三結。總以四教共為三結。以三對一三複為別。人不見之。便以又以之言憑茲別立。深不可也。問兩種頓位同異云何。答住前則別登住則同。喻曰。凡列位者皆須準教及以古師。一家立位唯分四別。一期教跡因果顯著。有始有終莫過此四。三藏則四果支佛百劫僧祇。通教則三乘共位及名別義通別圓並立五十二位。但行有賒促斷伏不同。圓依法華更加五品。一家所用諸部咸然。輒不曾聞兩頓之位。已如前破。問何故分別立。二頓耶。答由根利鈍立二不同。喻曰。自昔承稟一圓家教法。不見二頓而分兩根。處處文中但云華嚴兼于利鈍。利則圓教鈍則別人。或一一教中而分三根。或信法二行以分利鈍。是則教教部部無不皆然。來至法華同入一實。無容開會同一根性。仍稱為鈍。覆權隱跡有鈍有利。而名為利。深不可也。問方等中四漸中開四。兩四中圓為何同異。答但是四。教中圓皆是漸圓。喻曰。此師不識漸教之義。是故不知方等只是漸中之一。謂言漸教與方等殊。即便答云。但是四教皆名為漸。若知不別云何便答。但是之言借使法華會前四教中圓。皆名漸圓。法華開權獨顯一圓。何故仍立漸圓之稱。若爾但識四教從漸之言。不了法華開廢等意。因茲暗立漸頓之言。問涅槃中圓復何差別。答亦是漸圓。喻曰

。若如所判。始自鹿苑終至涅槃。一概漸圓。玄文何故若破光宅。光宅仍以法華異昔。引昔通謾尚乃破之。此師稟受山門。翻更不如光宅。應云涅槃雖四前三知圓。方等雖四三不入實。漸中開四不殊方等。諸文盛說何足復疑。依彼所論涅槃圓伊便成無用。復有一行乃是徒設。問涅槃四教俱入圓不。答有不入者。十仙外道即是其流。喻曰。徒聞涅槃入實之言。不曉捃拾得入之意。若十仙不入三修豈聞。初后俱無。中間寧入。十仙不入。世尊何故為其說常。破云。汝外道中因雖是常而果無常。我佛法中因是無常而果是常。乃至陳如色常受想行識常。余諸外道大意皆爾。如何謬判以為無常。易見之文尚謬。況復難見耶。問止觀第一卷后多種譬文。如迦陵頻伽聲。搗萬種為丸。在大海浴。阿伽陀藥等為喻何頓。答並是漸頓。何以故。猶在㲉中。萬種須搗。須待諸水入于大海。合諸藥為阿伽陀。故是漸頓。若不出㲉。諸水是海。不搗萬種。不合為藥。任運自具方是頓頓。喻曰。此中二失。一者不曉喻旨。二者違于自言。不曉喻者。夫言喻者但約少分。故大經云。不可以喻喻真解脫。如雪山類象。豈可求其尾牙。舉扇喻月。豈可求其光掛。況本文意。意在一法。具是諸法。取現見者以之為喻。未入海諸水不具。未搗為丸眾氣不足。

【現代漢語翻譯】若如所判，始自鹿苑（Sārnāth，佛陀初轉法輪之地）終至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），一概漸圓。玄文何故若破光宅（隋代僧人，精研佛學）？光宅仍以法華（《妙法蓮華經》的簡稱）異昔，引昔通謾尚乃破之。此師稟受山門，翻更不如光宅。應云涅槃雖四前三知圓，方等（佛教經典，宣講空性）雖四三不入實。漸中開四不殊方等，諸文盛說何足復疑。依彼所論，涅槃圓伊便成無用，復有一行乃是徒設。問：涅槃四教俱入圓不？答：有不入者，十仙外道即是其流。喻曰：徒聞涅槃入實之言，不曉捃拾得入之意。若十仙不入，三修豈聞？初后俱無，中間寧入？十仙不入，世尊何故為其說常？破云：汝外道中因雖是常而果無常，我佛法中因是無常而果是常。乃至陳如（Kaundinya，佛陀最早的五位弟子之一）色常受想行識常，余諸外道大意皆爾。如何謬判以為無常？易見之文尚謬，況復難見耶？問：止觀（佛教禪修方法）第一卷后多種譬文，如迦陵頻伽（Kalavinka，一種美妙的鳥）聲，搗萬種為丸，在大海浴，阿伽陀藥（Agada，萬能藥）等為喻何頓？答：並是漸頓。何以故？猶在㲉中，萬種須搗，須待諸水入于大海，合諸藥為阿伽陀，故是漸頓。若不出㲉，諸水是海，不搗萬種，不合為藥，任運自具方是頓頓。喻曰：此中二失，一者不曉喻旨，二者違于自言。不曉喻者，夫言喻者但約少分，故大經云：『不可以喻喻真解脫。』如雪山類象，豈可求其尾牙？舉扇喻月，豈可求其光掛？況本文意，意在一法，具是諸法，取現見者以之為喻。未入海諸水不具，未搗為丸眾氣不足。如果像你所判斷的那樣，從鹿野苑（佛陀初次說法的地方）開始，到涅槃（佛教的最高境界）結束，一切都是逐漸圓滿的。那麼，玄文為什麼還要像批評光宅（一位精通佛學的僧人）那樣去破斥呢？光宅仍然認為《法華經》（一部重要的佛教經典）與以往不同，引用過去的說法來隨意解釋，甚至加以否定。這位法師接受了山門的教義，反而不如光宅。應該說，雖然《涅槃經》中四教的前三種教義已經知道是圓滿的，但《方等經》（宣講空性的經典）中的四種教義，有三種沒有進入真實的境界。在漸教中開顯的四種教義與《方等經》並沒有什麼不同，各種經典中都有詳細的說明，還有什麼值得懷疑的呢？如果按照他的說法，《涅槃經》的圓滿教義就變得沒有用了，而且還有一種修行也是白費力氣。問：涅槃經中的四教都進入圓教了嗎？答：有不進入的，十仙外道就是其中的一類。比喻說：只是聽說了涅槃進入真實境界的說法，卻不明白收集積累才能進入的道理。如果十仙不進入，那麼三修（戒定慧）又怎麼能聽到呢？開始和最後都沒有，中間又怎麼能進入呢？十仙不進入，世尊為什麼還要為他們說常呢？反駁說：你們外道中，因雖然是常，但果卻是無常；我們佛法中，因雖然是無常，但果卻是常。甚至陳如（佛陀最早的弟子之一）的色受想行識都是常，其他外道的大意也都是這樣。怎麼能錯誤地判斷為無常呢？容易理解的文字尚且理解錯誤，更何況是難以理解的呢？問：《止觀》（一種禪修方法）第一卷後面有很多比喻，比如迦陵頻伽（一種美妙的鳥）的聲音，搗碎各種東西做成藥丸，在大海中沐浴，阿伽陀藥（一種萬能藥）等等，這些比喻為什麼是漸頓呢？答：都是漸頓。為什麼呢？因為還在蛋殼裡，各種東西需要搗碎，需要等待各種水流入大海，各種藥物混合成阿伽陀藥，所以是漸頓。如果不在蛋殼裡，各種水就是大海，不用搗碎各種東西，不用混合成藥物，自然具備才是頓頓。比喻說：這裡有兩個錯誤，一是不能理解比喻的含義，二是違背了自己的說法。不能理解比喻的含義，是因為比喻只是取其少部分，所以《大涅槃經》說：『不能用比喻來比喻真正的解脫。』就像用雪山來比喻大象，難道可以尋找它的尾巴和牙齒嗎？用扇子來比喻月亮，難道可以尋找它的光芒嗎？況且本文的意思，意在一種法，具備所有的法，選取現在能看到的來作為比喻。沒有進入大海的各種水是不完備的，沒有搗碎成藥丸的各種氣息是不充足的。

【English Translation】 If it is as you judge, from the Deer Park (Sārnāth, where the Buddha first turned the Wheel of Dharma) to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), everything is gradually perfected. Why does Xuan Wen criticize Guang Zhai (a monk of the Sui Dynasty who was proficient in Buddhist studies) as if to refute him? Guang Zhai still considers the Lotus Sutra (the short name of The Wonderful Dharma Lotus Flower Sutra) different from the past, using past statements to interpret arbitrarily and even deny it. This teacher, who received the teachings of the mountain gate, is even inferior to Guang Zhai. It should be said that although the first three of the four teachings in the Nirvana Sutra are known to be complete, three of the four teachings in the Vaipulya Sutra (Buddhist scriptures expounding emptiness) do not enter the realm of reality. The four teachings revealed in the gradual teaching are no different from the Vaipulya Sutra. There are detailed explanations in various scriptures, so what is there to doubt? According to his argument, the complete teaching of the Nirvana Sutra becomes useless, and one practice is in vain. Question: Do all four teachings in the Nirvana Sutra enter the complete teaching? Answer: There are those who do not enter, and the ten celestial heretics are one of them. It is like saying: They only hear the saying that Nirvana enters the realm of reality, but do not understand the principle of accumulating and gathering to enter. If the ten celestial beings do not enter, how can they hear the three trainings (sila, samadhi, prajna)? There is nothing at the beginning and the end, so how can they enter in the middle? If the ten celestial beings do not enter, why did the World Honored One speak of permanence for them? Refuting, it says: In your heretical ways, although the cause is permanent, the result is impermanent; in our Buddha-dharma, although the cause is impermanent, the result is permanent. Even Kaundinya's (Kaundinya, one of the Buddha's earliest five disciples) form, feeling, perception, volition, and consciousness are permanent, and the general idea of other heretics is the same. How can it be wrongly judged as impermanent? Even easily understood texts are misunderstood, let alone those that are difficult to understand? Question: There are many metaphors after the first volume of Stopping and Contemplation (a Buddhist meditation method), such as the sound of the Kalavinka (a beautiful bird), grinding ten thousand kinds of things into pills, bathing in the great sea, Agada medicine (Agada, a panacea), etc. Why are these metaphors gradual and sudden? Answer: They are both gradual and sudden. Why? Because they are still in the eggshell, ten thousand kinds of things need to be ground, and one needs to wait for all the waters to flow into the great sea, and all the medicines to be mixed into Agada medicine, so it is gradual and sudden. If it is not in the eggshell, all the waters are the sea, there is no need to grind ten thousand kinds of things, and there is no need to mix them into medicine, and naturally possessing them is sudden and sudden. It is like saying: There are two mistakes here, one is not understanding the meaning of the metaphor, and the other is violating one's own words. Not understanding the meaning of the metaphor is because the metaphor only takes a small part of it, so the Great Nirvana Sutra says: 'One cannot use a metaphor to describe true liberation.' Just like using a snow mountain to describe an elephant, how can one look for its tail and teeth? Using a fan to describe the moon, how can one look for its light? Moreover, the meaning of this text is in one dharma, which possesses all dharmas, and takes what is visible now as a metaphor. The various waters that have not entered the sea are incomplete, and the various essences that have not been ground into pills are insufficient.

自余諸鳥㲉中不鳴。余藥雖合治病不遍。故用此等以為頓喻。如何破喻而為漸圓。養子不肖過而難他喻。即其事也。二違自言者。自立大意以為頓頓。此等喻文皆在大意。如何自斥以為漸圓。問第一卷中實非父子兩謂路人。此喻何等。答實非骨肉是前兩教。兩謂路人是后兩教。喻曰。此深不見文中喻意。文以界內界外各有一理。理各兩教以為能詮。並用四諦以為迷解文中自合。瞋以譬集。打譬苦。若兩謂父子瞋打薄者。以譬直教。兩謂路人瞋打厚者以喻紆迴。此謂道諦智解不同。故使滅諦即離亦別。若即解者苦集即理。如路人為父子。若離解者苦集異理。如父子為路人。當知實非骨肉兩謂路人。但約拙教一離義爾。亦闕分判界內外。是何等拙而便跨節以為四教。具如止觀記中釋。問漸之與別為同爲異。答此二不同。漸則開四。別不開四。喻曰。既其不識漸教開四。徒與別教辨異何益。今言漸別皆應開四者兩文不同。漸教開四已如前說。別開四者具如別教四弘之中。約四諦境皆歷四教。但須委知開四所以。然于別人。自行化他未必全立四教之名。但云界內界外曲直巧拙。自行則次第豎入。化他則隨緣橫被。被機雖橫行終成豎。自行雖豎遍學成橫。如初入空偏用析體。以破見思。仍是偏用一門自行。若至十行為利他故。方

【現代漢語翻譯】現代漢語譯本自從其餘的鳥類之中不再鳴叫，其餘的藥物即使混合也無法普遍地治療疾病。所以用這些來作為頓悟的比喻。如何破除頓悟的比喻而成為漸悟圓融呢？養育不孝順的兒子，過錯難以用其他比喻來形容，這就是這件事本身。『二違自言』是指：自己樹立大意認為是頓悟，這些比喻的文字都在大意之中，如何自己否定自己而認為是漸悟圓融呢？問：第一卷中『實非父子』和『兩謂路人』的比喻是什麼意思？答：『實非骨肉』比喻前兩教，『兩謂路人』比喻后兩教。比喻說：這是深深地沒有看見文中的比喻意義。文中的意思是界內和界外各有其道理，道理各有兩教作為能詮釋的，並且用四諦來作為迷和解，文中自然會合。嗔怒譬喻集諦，打譬喻苦諦。如果『兩謂父子』，嗔怒和打罵輕微，就譬喻直教；『兩謂路人』，嗔怒和打罵嚴重，就譬喻迂迴。這是說道諦的智慧理解不同，所以使得滅諦的證離也有差別。如果理解是相同的，苦集就是真理，如同路人變為父子；如果理解是不同的，苦集就是不同的真理，如同父子變為路人。應當知道『實非骨肉』和『兩謂路人』，只是就拙教的一種離義而言。也缺少分判界內和界外。這是什麼樣的拙劣，竟然跨越階段而認為是四教？具體如《止觀記》中的解釋。問：漸教和別教是相同還是不同？答：這二者不同。漸教開顯四教，別教不開顯四教。比喻說：既然不認識漸教開顯四教，徒勞地與別教辨別差異有什麼用？現在說漸教和別教都應該開顯四教，這兩種說法不同。漸教開顯四教已經如前面所說。別教開顯四教，具體如別教的四弘誓願之中，就四諦的境界來說，都經歷四教。但必須詳細地知道開顯四教的原因。然而對於別人，自行化他未必完全建立四教的名稱，只是說界內界外、曲直巧拙。自行則是次第豎入，化他則是隨緣橫被。被機雖然是橫的，最終成就的還是豎的。自行雖然是豎的，普遍學習就成為橫的。如初入空，偏用析體，以破除見思惑，仍然是偏用一門自行。如果到了十行位，爲了利益他人，才...

【English Translation】 English version Since the other birds among them no longer sing, and the other medicines, even when mixed, cannot universally cure diseases. Therefore, these are used as metaphors for sudden enlightenment. How can we break the metaphor of sudden enlightenment and achieve gradual and complete understanding? Raising an unfilial son, the fault is difficult to describe with other metaphors; this is the matter itself. 'Two contradictions of oneself' refers to: establishing one's own general idea as sudden enlightenment. These metaphorical texts are all within the general idea. How can one deny oneself and consider it gradual and complete understanding? Question: What is the meaning of the metaphors 'not really father and son' and 'both called strangers' in the first volume? Answer: 'Not really flesh and blood' is a metaphor for the first two teachings, and 'both called strangers' is a metaphor for the latter two teachings. The metaphor says: This is deeply not seeing the metaphorical meaning in the text. The meaning in the text is that there are different principles within and outside the boundary, and each principle has two teachings as the means of expression, and the Four Noble Truths are used as delusion and liberation, which naturally come together in the text. Anger is a metaphor for the Samudaya (accumulation) Truth, and hitting is a metaphor for the Dukkha (suffering) Truth. If 'both called father and son,' and the anger and hitting are mild, it is a metaphor for the direct teaching; if 'both called strangers,' and the anger and hitting are severe, it is a metaphor for the roundabout teaching. This is because the wisdom and understanding of the Marga (path) Truth are different, so that the Nirodha (cessation) Truth of liberation is also different. If the understanding is the same, Dukkha and Samudaya are the truth, like strangers becoming father and son; if the understanding is different, Dukkha and Samudaya are different truths, like father and son becoming strangers. It should be known that 'not really flesh and blood' and 'both called strangers' are only in terms of the meaning of separation in the clumsy teaching. It also lacks the distinction between within and outside the boundary. What kind of clumsiness is this, that it crosses stages and considers it the Four Teachings? The details are explained in the Records of the 'Mohe Zhiguan'. Question: Are the Gradual Teaching and the Distinct Teaching the same or different? Answer: These two are different. The Gradual Teaching reveals the Four Teachings, while the Distinct Teaching does not reveal the Four Teachings. The metaphor says: Since one does not recognize that the Gradual Teaching reveals the Four Teachings, what is the use of laboriously distinguishing the differences with the Distinct Teaching? Now it is said that both the Gradual Teaching and the Distinct Teaching should reveal the Four Teachings, but these two statements are different. The Gradual Teaching revealing the Four Teachings has already been said before. The Distinct Teaching revealing the Four Teachings is specifically in the Four Great Vows of the Distinct Teaching. In terms of the realm of the Four Noble Truths, all experience the Four Teachings. But it is necessary to know in detail the reason for revealing the Four Teachings. However, for others, self-cultivation and transforming others may not fully establish the names of the Four Teachings, but only speak of within and outside the boundary, direct and roundabout, skillful and clumsy. Self-cultivation is a gradual vertical entry, while transforming others is a horizontal application according to circumstances. Although the application is horizontal, what is ultimately achieved is vertical. Although self-cultivation is vertical, universal learning becomes horizontal. For example, when first entering emptiness, one uses the analytical body to break through the delusions of views and thoughts, which is still a biased use of one method of self-cultivation. If one reaches the Ten Practices position, in order to benefit others, then...

始遍習析體八門。及以無量無作八門。爾時所習乃得名橫。是則自他四教義足。讀文不委義理輕疏。而便謬判別不開四。問商略之文為是何處。答挹流尋源已下文是。喻曰。此亦二失。一者不曉新舊文意。二者商略謬判祖承。初不曉文意者。舊文十章前五是序后五是正。故舊本初云。竊念述聞共為十章。商略等五名為竊念。己之私竊念興序故。開章等五名為述聞。述已親從法會聞故。再治改者。良以。竊念不應連線。述聞為十故廢商略。五章之名章名雖廢仍存其文。述聞五章次第雖在。亦沒章名。新移商略之文以為引證之例。首加止觀等字用為通序。則以挹流等文用擬別序。人不見之。便為亂說空張。舊本商略以消別序。新文柰何商略之文復彰祖承之後。甚不可也。問挹流已下正當舊本祖承之文。如何將為商略文耶。答正是商略有師無師。故云商略。喻曰。舊釋商略云。略述佛經粗彰圓意。故云商略。即引華嚴了達賢首聞圓等文。今乃判他祖承之文。而為商略有師無師。既將祖承以為商略。祖承儻更指后辨差。從始至終重重妄說。問有情心法並有情之色。及外依報。此之三法頓及頓頓起觀何殊。答頓頓隨觀即具諸法。漸頓心具余□則無。喻曰。據此答文卻用漸圓為頓頓。何者四教中圓奚嘗不云三處具法。故四念處圓文

中雲。非但唯識。亦乃唯色唯聲唯觸。二處具法正是四教末後之圓。今謬判為頓頓文者。驗知諸判但用胸襟。又漸圓既知心具諸法。諸法遍攝。豈隔色耶。色攝入心心即是色。如何謬判唯心具耶。若別教人初心色心並不具法。何獨色耶。漸頓回互教門雜矣。教門既雜依教修觀。冥如夜遊。問此二種觀初心何別。答頓頓觀者初發心時三諦俱觀。漸頓觀者先觀中道離於二邊。二觀先成見思前破。后證中道三諦方同。喻曰。雖指文中三處五處以立頓頓。既無正義。約觀判位亦無正文。大師唯引諸經明位。以證四教。不見引證。四教之外別立一頓。況彼諸處頓頓之文。儘是四教最後之圓。彼以此圓判為漸圓。云初發心者。先觀中道一切教法。都無此文。別則先觀二邊。方乃見思先落。豈有但觀中道先破見思。圓別不成都無所據。問一心三觀與三觀一心。二文何別。答一心三觀即是假。三觀一心即是空。非三非一即是中。為破步馬神通。故云空假。若論頓頓一中具三。喻曰。本論三觀須有所以。此是佛法大體。又是一家要門。凡用其名須得指實。既用此三格一切法。應曉三意。方盡其門。一者對境成觀。如觀一心為不思議境。及破法遍等文是也。二者覆疏收束。如第一卷合散非合非散。三一非三非一等。是三者寄名義立。如門非

門非門非不門。權實非權非實等。是此三觀一心一心三觀。都非此之三觀意。只是翻對破彼縱橫觀。縱觀唯約次第之三而不得一。故以即一而三破彼縱義。故云一心三觀破豎通塞。橫觀唯得各別之一。而不得三。故以即三之一破彼橫文。故云三觀一心破彼橫通塞。人不見此。便加雙非以對三觀。又文自云。空即三故破步涉。假即三故破乘。馬中即三故破神通。彼師乃云。為破步馬神通故云空假步馬。元是單空單假何須更以空假破之。破于橫別步馬神通。正用圓教一中具三。何故別云。若論頓頓一中具三。此是違文謬說。令迷文者信之。亦是立觀違文。令誤觀者輒受。問相待絕待有何同異。答頓頓是絕待漸頓是相待。喻曰。誤之甚矣。依此所判則應相待絕待俱非頓頓。何者以玄文中判今法華。具有二義。謂相待絕待。若爾何處別有頓頓絕耶。又依彼所判。則唯華嚴是絕法華純待。若知法華具有二義。復以待絕分為二頓。當知此判自語相違。據斯以論俱迷二待。何者。二待並須非漸唯頓判為相待。又判為漸。此復一重自語相背。凡言相待。待前諸教為漸為粗。方今法華是頓是妙。頓居漸后兼所破說。對漸明頓故云漸頓。人不見之。徒分待絕以對二經。又亦不識絕待之意。絕於所待。名絕待者方是妙頓。彼乃離頓待別立絕名

【現代漢語翻譯】現代漢語譯本『門非門非不門』（門不是門，也不是非門）。『權實非權非實等』（權宜之法不是權宜之法，真實之法不是真實之法等等）。這就是『三觀一心，一心三觀』的意義。但這些都不是『三觀』的真正意圖。這只是爲了翻轉和破除對方的縱橫之觀。縱觀只強調次第的三觀，而不能合一。因此，用『即一而三』來破除對方的縱向理解，所以說『一心三觀』是爲了破除豎向的阻塞。橫觀只能得到各自獨立的一，而不能得到三。因此，用『即三而一』來破除對方的橫向理解，所以說『三觀一心』是爲了破除橫向的阻塞。人們不明白這一點，就用雙重否定來對抗三觀。而且原文自己說，『空即三』，所以破除步涉（逐步修行）；『假即三』，所以破除乘（乘坐交通工具）；『馬中即三』，所以破除神通。那位法師卻說，爲了破除步涉、乘和神通，所以說空、假、步馬。原本只是單一的空和假，何必再用空和假來破除它們呢？破除橫向的步涉、乘和神通，正是要用圓教中一中具三的道理。為什麼還要分別說呢？如果說頓教中一中具三，這就是違背原文的錯誤說法，讓迷惑的人相信它。這也是建立與原文相悖的觀點，讓誤解的人輕易接受。問：相待（相對）和絕待（絕對）有什麼相同和不同？答：頓頓（頓悟）是絕待，漸頓（漸悟后頓悟）是相待。比喻說：這是非常錯誤的。按照這種判斷，那麼相待和絕待都不應該是頓頓。為什麼呢？因為玄文中判斷《法華經》具有兩種意義，即相待和絕待。如果這樣，哪裡還有單獨的頓頓絕呢？而且按照他的判斷，那麼只有《華嚴經》是絕待，而《法華經》純粹是相待。如果知道《法華經》具有兩種意義，又用相待和絕待分為兩種頓，那麼應該知道這種判斷是自相矛盾的。根據這些來討論，都是迷惑於二待。為什麼呢？二待都必須是非漸唯頓，卻判斷為相待，又判斷為漸，這又是一重自相矛盾。凡是說相待，都是以之前的諸教為漸為粗，而現在的《法華經》是頓是妙。頓居於漸之後，兼有所破之說。爲了對比漸而彰顯頓，所以說漸頓。人們不明白這一點，就徒勞地劃分相待和絕待來對抗兩部經。而且也不認識絕待的意義。絕於所待，名為絕待，這才是妙頓。他卻離開頓待，另外建立一個絕的名字。

【English Translation】 English version 'Gate is not-gate, not not-gate' (The gate is not a gate, nor is it a non-gate). 'Provisional and Real are not-provisional, not-real, etc.' (Expedient means are not expedient means, true reality is not true reality, etc.). This is the meaning of 'Three Contemplations in One Mind, One Mind in Three Contemplations'. But these are not the true intention of the 'Three Contemplations'. It is only to reverse and break the opponent's vertical and horizontal views. The vertical view only emphasizes the sequential three contemplations and cannot unite them. Therefore, 'One in Three' is used to break the opponent's vertical understanding, so it is said that 'One Mind in Three Contemplations' is to break the vertical obstruction. The horizontal view can only obtain each independent one and cannot obtain three. Therefore, 'Three in One' is used to break the opponent's horizontal understanding, so it is said that 'Three Contemplations in One Mind' is to break the horizontal obstruction. People do not understand this, so they use double negation to oppose the three contemplations. Moreover, the original text itself says, 'Emptiness is Three', so it breaks 'step-by-step practice' (gradual cultivation); 'Provisional is Three', so it breaks 'riding' (riding a vehicle); 'Middle is Three', so it breaks 'supernatural powers'. That master said, in order to break step-by-step practice, riding, and supernatural powers, so it is said emptiness, provisional, step-by-step, riding. Originally, it was just single emptiness and single provisional, why use emptiness and provisional to break them again? Breaking the horizontal step-by-step practice, riding, and supernatural powers is precisely to use the principle of 'Three in One' in the perfect teaching. Why say it separately? If it is said that 'Three in One' in the sudden teaching, this is a wrong statement that violates the original text, causing confused people to believe it. This is also establishing a view that violates the original text, causing those who misunderstand to easily accept it. Question: What are the similarities and differences between 'relative' (samtā) and 'absolute' (atyanta)? Answer: 'Sudden-sudden' (sudden enlightenment) is absolute, 'gradual-sudden' (gradual enlightenment followed by sudden enlightenment) is relative. The analogy says: This is very wrong. According to this judgment, then both relative and absolute should not be sudden-sudden. Why? Because the profound text judges that the Lotus Sutra has two meanings, namely relative and absolute. If so, where is there a separate sudden-sudden absolute? Moreover, according to his judgment, then only the Avatamsaka Sutra is absolute, while the Lotus Sutra is purely relative. If you know that the Lotus Sutra has two meanings, and use relative and absolute to divide into two kinds of sudden, then you should know that this judgment is self-contradictory. According to these discussions, they are all confused about the two relatives. Why? The two relatives must be non-gradual and only sudden, but they are judged as relative and also judged as gradual, which is another self-contradiction. Whenever it is said to be relative, it is because the previous teachings are gradual and coarse, while the current Lotus Sutra is sudden and wonderful. The sudden is after the gradual, and also has the saying of what is to be broken. In order to contrast the gradual and highlight the sudden, it is said to be gradual-sudden. People do not understand this, so they futilely divide relative and absolute to oppose the two sutras. Moreover, they do not recognize the meaning of absolute. Being absolute from what is relative is called absolute, and this is wonderful sudden. He leaves sudden and relative and establishes a separate name for absolute.

。何為頓頓。問此法華之文具足二待。豈可離文判屬二涂。答會竟無二未會則別。喻曰。此師非但迷於玄文待絕之名。亦乃不達法華開會之意。一代教法會在法華。彼判法華唯有相待。更立何部稱為會經。若以法華會入華嚴。實無開顯之說。若爾兩俱未會應別立一經以會斯二。若以觀會會則無文。今家所判以法華之絕。絕彼華嚴。當知華嚴未絕明矣。又何但未絕。亦乃無待。以兼別故獨顯不成。尚非相待絕何所寄。會竟無二還歸法華。何故判之。云非頓頓。問法華之文豈有不會。答對前稱待應無別理。喻曰。若據此答定判。法華唯有相待。雖有相待理亦不周。但得待前之言。失於能對之妙。縱使法華但有相待。終成不曉所待之名。所待即前諸粗。前謂華嚴。若望彼所判還負己宗。華嚴既粗頓頓何在。法華咸妙頓頓不疑。相待既然絕待可判。問修觀之法準義用文。既同法華。應依會義因何對昔而分二涂。又以法華為不會。乃將華嚴為絕待。答修觀不同於教。是故觀二教一。喻曰。凡修觀者必依于教。若觀二教一其理不成。法華既融。只應還依融義修觀。其虛立二觀。謬以絕為華嚴會義。既歸法華頓頓之名徒設。況教一觀二。一觀無文。又與立宗全成乖互。本立華嚴為頓頓。頓頓卻歸於法華。頓義既歸於法華。言判為漸者

【現代漢語翻譯】現代漢語譯本：問：什麼是頓頓（dùn dùn）？（指頓悟之頓，頓教之頓）答：提問者認為《法華經》的文句具備相待（xiāng dài，相對、對待）和絕待（jué dài，絕對、超越對待）二種特性。難道可以脫離經文，判定它屬於二種不同的教法嗎？答：會歸之後就沒有二，未會歸之前則有差別。例如，這位法師不僅迷惑于玄妙經文和絕待之名，也不明白《法華經》開顯會歸的意義。一代的教法都匯歸於《法華經》，他卻判定《法華經》只有相待。如果這樣，又將哪一部經典稱為會經呢？如果認為《法華經》會歸於《華嚴經》，實際上並沒有開顯會歸的說法。如果這樣，兩部經都未會歸，應該另外立一部經來會歸這兩部經。如果用觀行來會歸，則沒有經文依據。我們所判定的，是用《法華經》的絕待來超越《華嚴經》。由此可知，《華嚴經》尚未達到絕待是明顯的。不僅尚未達到絕待，而且也沒有相待的特性，因為它兼具別教的特性，無法獨立顯現，尚且不是相待，又如何寄託絕待呢？會歸之後就沒有二，最終還是歸於《法華經》，為什麼要判定它為非頓頓呢？問：《法華經》的文句難道沒有會歸的含義嗎？答：如果針對前面所說的相待，應該沒有差別之理。例如，如果按照這個回答來判定，就斷定《法華經》只有相待。即使有相待，道理也不完備，只得到了相待之前的說法，失去了能對待的妙用。縱然《法華經》只有相待，最終還是不明白所待之名。所待就是之前的各種粗淺教法，之前指的是《華嚴經》。如果按照他所判定的，還是違背了自己的宗旨。《華嚴經》既然是粗淺的，頓頓又在哪裡呢？《法華經》全部是精妙的，頓頓是毫無疑問的。相待既然如此，絕待也可以判定。問：修習觀行的方法，依據義理運用經文，既然與《法華經》相同，應該依據會歸的意義，為何要針對過去而分為二種不同的途徑？又認為《法華經》不會歸，反而將《華嚴經》作為絕待？答：修習觀行不同於教法，所以觀行有二，而教法是一。例如，凡是修習觀行的人，必須依據教法。如果觀行有二，教法是一，這個道理是不成立的。《法華經》既然是融會的，只應該依據融會的意義來修習觀行。他虛假地設立二種觀行，錯誤地將絕待作為《華嚴經》的會歸之義。既然歸於《法華經》，頓頓之名就是徒勞設定的。況且教法是一，觀行有二，一種觀行沒有經文依據，又與他所立的宗旨完全背離。本來立《華嚴經》為頓頓，頓頓卻歸於《法華經》。頓義既然歸於《法華經》，說它被判為漸教。

【English Translation】 English version: Question: What is dundun (頓頓)? (Referring to the 'dun' in sudden enlightenment and the 'dun' in sudden teaching) Answer: The questioner believes that the text of the Lotus Sutra possesses both xiang dai (相待, relative, conditional) and jue dai (絕待, absolute, beyond conditions) characteristics. How can it be separated from the text and judged to belong to two different teachings? Answer: After convergence, there is no duality; before convergence, there are differences. For example, this teacher is not only confused by the profound text and the name of juedai but also does not understand the meaning of the Lotus Sutra's opening and convergence. The teachings of a generation all converge in the Lotus Sutra, yet he judges the Lotus Sutra to have only xiangdai. If so, which sutra is called the convergence sutra? If one believes that the Lotus Sutra converges into the Avatamsaka Sutra, there is actually no explanation of opening and convergence. If so, since both sutras have not converged, another sutra should be established to converge these two. If one uses contemplation to converge, there is no textual basis. What we judge is using the Lotus Sutra's juedai to transcend the Avatamsaka Sutra. From this, it is clear that the Avatamsaka Sutra has not yet reached juedai. Not only has it not reached juedai, but it also does not have the characteristic of xiangdai, because it combines the characteristics of separate teachings and cannot independently manifest. It is not even xiangdai, so how can it rely on juedai? After convergence, there is no duality, and it ultimately returns to the Lotus Sutra. Why judge it as non-dundun? Question: Does the text of the Lotus Sutra not have the meaning of convergence? Answer: If it is directed at the previously mentioned xiangdai, there should be no difference in principle. For example, if one judges according to this answer, one would conclude that the Lotus Sutra only has xiangdai. Even if there is xiangdai, the principle is not complete, only obtaining the statement before xiangdai, losing the wonderful function of being able to confront. Even if the Lotus Sutra only has xiangdai, one will ultimately not understand the name of what is being waited for. What is being waited for is the previous various coarse teachings, and the previous refers to the Avatamsaka Sutra. If judged according to his judgment, one would still violate one's own doctrine. Since the Avatamsaka Sutra is coarse, where is dundun? The Lotus Sutra is all wonderful, and dundun is beyond doubt. Since xiangdai is like this, juedai can also be judged. Question: The method of cultivating contemplation, based on the meaning and using the text, is the same as the Lotus Sutra. It should be based on the meaning of convergence. Why divide it into two different paths in response to the past? And consider the Lotus Sutra as not converging, but regard the Avatamsaka Sutra as juedai? Answer: Cultivating contemplation is different from teaching, so there are two contemplations, but the teaching is one. For example, anyone who cultivates contemplation must be based on teaching. If there are two contemplations and the teaching is one, this principle is not valid. Since the Lotus Sutra is a fusion, one should only cultivate contemplation based on the meaning of fusion. He falsely establishes two contemplations, mistakenly taking juedai as the meaning of the Avatamsaka Sutra's convergence. Since it returns to the Lotus Sutra, the name of dundun is a futile setting. Moreover, the teaching is one, and the contemplation is two. One contemplation has no textual basis and completely deviates from the doctrine he established. Originally, the Avatamsaka Sutra was established as dundun, but dundun returns to the Lotus Sutra. Since the meaning of dun returns to the Lotus Sutra, it is said to be judged as gradual teaching.

謬矣。問觀本依教無教。如何立觀。答根別。喻曰。此乃臨急之說不思前後相違。觀既隨根。根本順教。有根無教同於本迷。若以頓頓為華嚴。則漸圓無教。若以法華為漸教。則頓頓無文。問曰。云何名為頓頓觀相。答前即后故名空。后即前故名假。前後不二名中。喻曰。后即是前何異。前即是后徒于不二。前後謬立空假之名。實未能知三觀相狀。又自說云。頓頓如法華六根清凈位。但云六根清凈不云先斷見思。故知是頓頓。漸圓如仁王十信菩薩位。既云長別苦海。即是先除見思。故云漸頓。喻曰。自言相違不可窮盡。初以法華為漸頓。今以法華為頓頓。況復不知山門諸部。並將仁王以證法華。法華云。無漏意根。仁王云。長別苦海。無漏與別苦但有因果之殊。不見義同。從文分二。又云。前文既云。大意在一頓。當知五略正明頓頓。釋名已去並是漸頓。喻曰。大意與下文但是廣略之殊。如何分二。故分別中將大意對八章十義。分別廣略即其一焉。豈有略頓而廣漸耶。又第五初列前六重。以開解令依解以立行。如何以解為頓頓。以行為漸圓。依解起行行既違解。此乃目視東而足西。膏南而明北。又若大意唯在於頓頓。何故大行通引三乘。若下文唯在於漸圓。何故復有一心止觀及中。即三觀破前神通。又若大意唯在頓頓

【現代漢語翻譯】現代漢語譯本：這是錯誤的。你問關於觀行的根本是依據教法還是不依據教法，卻又說如何建立觀行。回答說，這取決於根器的差別。這好比是臨時的說法，沒有考慮到前後互相矛盾。觀行既然隨順根器，那麼根器就應該順應教法。如果只有根器而沒有教法，就和根本的迷惑沒有區別了。如果認為頓悟就是《華嚴經》（Hua Yan Jing，佛教經典），那麼漸悟和圓悟就沒有教法了。如果認為《法華經》（Fa Hua Jing，佛教經典）是漸悟的教法，那麼頓悟就沒有文字依據了。你問：『什麼叫做頓頓觀相？』回答說：『前念即是后念，所以叫做空；后念即是前念，所以叫做假；前後念不二，叫做中。』這好比說，后念就是前念有什麼區別？前念就是后念，只是徒勞地建立空、假之名，實際上並不能瞭解三觀的真實相狀。而且你自己說，頓頓觀相就像《法華經》中六根清凈的位次，只是說六根清凈，卻沒有說先斷除見思惑（Jian Si Huo，佛教術語，指見惑和思惑），所以知道這是頓頓觀相。漸圓觀相就像《仁王經》（Ren Wang Jing，佛教經典）中十信菩薩的位次，既然說永遠脫離苦海，就是先除掉了見思惑，所以說是漸頓觀相。』這好比說，你自己說的話互相矛盾，說也說不完。一開始認為《法華經》是漸頓，現在又認為《法華經》是頓頓。更何況你還不瞭解山門各部的說法，竟然用《仁王經》來證明《法華經》。《法華經》說『無漏意根』，《仁王經》說『永遠脫離苦海』，無漏和脫離苦海只是因果上的差別，沒有看到它們的意義相同，卻從文字上分為兩種說法。』又說：『前面的文章已經說了，大意在於一頓，應當知道五略正是說明頓頓觀相，解釋名相之後都是漸頓觀相。』這好比說，大意和下面的文章只是廣略上的差別，怎麼能分為兩種說法呢？所以在分別中將大意對應八章十義，分別廣略只是其中之一。難道有略說是頓悟而廣說是漸悟的嗎？而且第五章一開始就列出前面的六重，用開解來讓人依據理解來建立修行，怎麼能以理解為頓頓，以行為漸圓呢？依據理解而開始修行，修行卻違背理解，這就像眼睛看著東方而腳卻走向西方，用南方的膏油來照亮北方。而且如果大意只在于頓頓觀相，為什麼大行要普遍引用三乘（San Cheng，佛教術語，指聲聞乘、緣覺乘和菩薩乘）的教義？如果下面的文章只在于漸圓觀相，為什麼又有一心止觀以及中觀，即三觀來破除前面的神通？而且如果大意只在于頓頓觀相……

【English Translation】 English version: This is wrong. You ask whether the basis of contemplation relies on teachings or not, and then ask how to establish contemplation. The answer is that it depends on the differences in faculties. This is like a temporary explanation, not considering the contradictions between the beginning and the end. Since contemplation follows faculties, then faculties should follow teachings. If there are only faculties without teachings, it is no different from fundamental delusion. If one considers sudden enlightenment to be the Hua Yan Jing (Flower Garland Sutra, a Buddhist scripture), then gradual and complete enlightenment have no teachings. If one considers the Fa Hua Jing (Lotus Sutra, a Buddhist scripture) to be the teaching of gradual enlightenment, then sudden enlightenment has no textual basis. You ask: 'What is called the aspect of sudden and sudden contemplation?' The answer is: 'The previous thought is the subsequent thought, therefore it is called emptiness; the subsequent thought is the previous thought, therefore it is called provisionality; the non-duality of the previous and subsequent thoughts is called the middle.' This is like saying, what is the difference between the subsequent thought being the previous thought? The previous thought being the subsequent thought is merely establishing the names of emptiness and provisionality in vain, and in reality, one cannot understand the true aspects of the three contemplations. Moreover, you yourself say that the aspect of sudden and sudden contemplation is like the stage of purification of the six senses in the Fa Hua Jing, only saying that the six senses are purified, but not saying that one first cuts off the delusions of views and thoughts (Jian Si Huo, Buddhist term, referring to delusions of views and delusions of thoughts), so one knows that this is sudden and sudden contemplation. The aspect of gradual and complete contemplation is like the stage of the ten faiths of the Bodhisattva in the Ren Wang Jing (Benevolent Kings Sutra, a Buddhist scripture), since it says that one is forever separated from the sea of suffering, it means that one has first removed the delusions of views and thoughts, so it is called gradual and sudden contemplation.' This is like saying that your own words contradict each other, and one cannot finish speaking about it. At first, you considered the Fa Hua Jing to be gradual and sudden, but now you consider the Fa Hua Jing to be sudden and sudden. Moreover, you do not understand the various schools of the mountain gate, and you actually use the Ren Wang Jing to prove the Fa Hua Jing. The Fa Hua Jing says 'unleaked mind-root', and the Ren Wang Jing says 'forever separated from the sea of suffering'. Unleaked and separated from suffering are only different in terms of cause and effect, and one does not see that their meanings are the same, but divides them into two based on the text.' It also says: 'The previous text has already said that the main idea lies in one suddenness, and one should know that the five summaries are precisely explaining sudden and sudden contemplation, and after explaining the names, they are all gradual and sudden contemplation.' This is like saying that the main idea and the following text are only different in terms of breadth and brevity, how can they be divided into two? Therefore, in the differentiation, the main idea is matched with the eight chapters and ten meanings, and differentiating breadth and brevity is only one of them. Could there be a brief explanation that is sudden enlightenment and a broad explanation that is gradual enlightenment? Moreover, the fifth chapter initially lists the previous six levels, using explanation to allow people to establish practice based on understanding, how can one consider understanding to be sudden and sudden, and practice to be gradual and complete? Starting practice based on understanding, but the practice contradicts the understanding, this is like the eyes looking east but the feet walking west, using southern ointment to illuminate the north. Moreover, if the main idea only lies in sudden and sudden contemplation, why does the great practice universally cite the teachings of the Three Vehicles (San Cheng, Buddhist term, referring to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle)? If the following text only lies in gradual and complete contemplation, why is there also one-mind cessation-and-contemplation and the middle way, that is, the three contemplations to break through the previous supernatural powers? Moreover, if the main idea only lies in sudden and sudden contemplation...

。何故發心。四諦四弘十種發心皆列四教下文屬漸。破亦同前。文既相違依何立行。又云。此之兩觀初心修觀大難分別。須自入觀方乃得知。喻曰。如破遍初初入無生。咸須依教。況大章生解以導行。初既云分別大難。信是解心冥。昧解既冥昧入觀無。由彼解未明便推入觀。何異闇證增上。鼠即鳥空而宣入證之言。令他生於聖想。忽令領納說實墜於過。人實得說尚招愆違想。故當重釁。又若實得為何位次。若假名與他何異。若五品位便同大師。子實不裁證者自了。愿不欺聖無違自心。又云。依頂法師。十二部經觀心之文。修觀必得。喻曰。夫三觀者義唯三種。一者從行。唯于萬境觀一心。萬境雖殊妙觀理等。如觀陰等即其意也。二約法相。如約四諦五行之文。入一念心以為圓觀。三託事相。如王舍耆阇名從事立。借事為觀以導執情。即如方等普賢。其例可識。故十二部觀寄事立名。雖有三觀之名。十境十乘不列。一部名下唯施一句。豈此一句能申觀門。若此一句足得修行。十境十乘便成煩芿。故知偏指文中。一句兩句。以為頓頓。義同頑境體心踏心。十卷之文便成無用。兼出大師虛構之愆。問漸圓觀但中中。是實相不。答非即實相體是但中。喻曰。實相與但中體同名異。實即俱實權即俱權。若約教釋文但中在別。修觀

次第仍居後心。四教中圓一切諸文。並皆初心圓修三觀。彼將此觀屬頓頓人。別為圓人立但中觀。遍尋諸部都無此文。唯煩惱境中斥失玄雲。不住調伏不住不調伏。初心修中成雙非失。如何拾失以判法華。苦哉苦哉。不可救濟。問初心修中既非實相。是涅槃不。答是涅槃。喻曰。涅槃實相大小名通。初心修中既非實相。若非實相亦非涅槃。若是涅槃亦是實相。若是實相即是從初常觀涅槃。如何乃云非是實相云是涅槃。若從初心是小涅槃。此通別二種菩薩偏是一往。通涂而說。若別論者。通教菩薩至第七地。恐墮涅槃。如三惡道。別教初心但名真諦。仍不得立涅槃之名。故知初觀唯在於頓。言非實相是涅槃者。無教可憑。問豈有但中名為初心觀涅槃也。答有也。喻曰。不知求教但任己言。須無即無須有即有。一家教相不見少判。但中涅槃。問如其必有二種頓者。大師何不分明顯說。答如大意在一頓等。即其文也。又頂法師涅槃疏釋不次第五行中雲。十信斷或即是漸頓不斷。或者即是頓頓。喻曰。大意一頓已如前破。彼引涅槃疏親共對撿。全無此文。應是續後謬。思便將想心證義。文所不載。故使再撿無文。又大師諸文文所不載。何須更引章安之文。況復再撿全無。何勞苦據。況復不次第行正是四教中圓。又數數常云有八

教故。故有二頓。喻曰。八教中意具如前破。又云。二頓初心非一向異。雖異而同雖同而異。喻曰。無將此異質竅。他人不許漸圓即是頓頓。理窮無據。同異混和。問一色一香無非中道。是何觀相。答是漸頓非頓頓。喻曰。此師已執初心修觀。但聞中道。便謂漸圓而不曉于言偏理圓。故大意云。勿守語害圓誣罔聖意。故經論名數或具或偏。言下之旨理必周備。大師以備具釋偏言。故大意中雲。空即不空等自語相違。亦如前破。問初心起觀。若舍二邊但觀中道。何異通教但有中名。如何初心見此但理便默不。答喻曰。言若有旨言勝不言。言既無歸不言勝說。凡修觀者須立解心。解心未成輒立此觀。言究理極以至無言。又云。據文須分兩種頓異。初心修觀實難分別。喻曰。前云。教唯有一觀則有二。此中復云。文雖分兩兩觀難分。據茲又成文二觀一。前後違反不可復論。故知學宗不得輒爾。此時猶可曠累多生。仍使未來不逢善友。問別教地前為登地雙亡雙照方便。其義如何。答地前雙亡登地雙照。至第二地又亡又照。喻曰。非但觀門失緒。亦乃文義參差。既云地前以為初地亡照方便。當知正亡正照合在初地。如何乃云登地雙照地前雙亡。具如止觀第三卷中。此是讀文未周。不須別破。問何名四三昧是通修。唸佛是別修。答

【現代漢語翻譯】教故（因為教義的緣故）。故有二頓（所以有二種頓悟）。喻曰（比喻說）：八教中意具如前破（八教中的含義已經在前面破斥過了）。又云（又說）：二頓初心非一向異（二種頓悟的初心並非完全不同），雖異而同雖同而異（雖然不同但也有相同之處，雖然相同也有不同之處）。喻曰（比喻說）：無將此異質竅（不要把這種本質上的差異當作訣竅），他人不許漸圓即是頓頓（別人不認可逐漸圓滿就是頓悟），理窮無據（道理窮盡也沒有依據），同異混和（把相同和不同混淆）。問（問）：一色一香無非中道（一切色和香無不是中道），是何觀相（這是什麼觀想的相）？答（答）：是漸頓非頓頓（是漸悟的頓，不是頓悟的頓）。喻曰（比喻說）：此師已執初心修觀（這位法師已經執著于初心修觀），但聞中道（只聽說中道），便謂漸圓而不曉于言偏理圓（就認為漸悟圓滿，而不明白言語是片面的，道理是圓滿的）。故大意云（所以《大意》中說）：勿守語害圓誣罔聖意（不要拘泥於言語而損害圓滿，誣衊聖人的意思）。故經論名數或具或偏（所以經論中的名相或者完備或者片面），言下之旨理必周備（言語之下的旨意道理必定周全完備）。大師以備具釋偏言（大師用完備的道理來解釋片面的言語）。故大意中雲（所以《大意》中說）：空即不空等自語相違（空即是不空等等，是自相矛盾的說法），亦如前破（也像前面一樣破斥）。問（問）：初心起觀（初心開始修觀），若舍二邊但觀中道（如果捨棄二邊只觀中道），何異通教但有中名（和通教只有中道的名義有什麼不同）？如何初心見此但理便默不（為什麼初心見到這個道理就沉默不語）？答喻曰（答比喻說）：言若有旨言勝不言（言語如果有旨意，勝過不說話），言既無歸不言勝說（言語既然沒有歸宿，不說話勝過說話）。凡修觀者須立解心（凡是修觀的人必須先建立理解的心），解心未成輒立此觀（理解的心沒有成就就冒然建立這個觀），言究理極以至無言（言語窮究道理到了極致就無言了）。又云（又說）：據文須分兩種頓異（根據文字必須區分兩種頓悟的差異），初心修觀實難分別（初心修觀實在難以分別）。喻曰（比喻說）：前云（前面說）：教唯有一觀則有二（教義只有一個，觀想卻有兩種）。此中復云（這裡又說）：文雖分兩兩觀難分（文字雖然分為兩種，兩種觀想難以區分）。據茲又成文二觀一（根據這個又變成文字有兩種，觀想只有一種）。前後違反不可復論（前後違反不可再論）。故知學宗不得輒爾（所以知道學習宗派不能隨便）。此時猶可曠累多生（此時還可以曠廢累積多生），仍使未來不逢善友（仍然使得未來不能遇到善友）。問（問）：別教地前為登地雙亡雙照方便（別教在登地之前是登地時雙亡雙照的方便），其義如何（這個意義是什麼）？答（答）：地前雙亡登地雙照（登地之前雙亡，登地時雙照），至第二地又亡又照（到第二地又亡又照）。喻曰（比喻說）：非但觀門失緒（不僅觀想的門徑失去了頭緒），亦乃文義參差（而且文字和意義也參差不齊）。既云地前以為初地亡照方便（既然說登地之前是作為初地亡照的方便），當知正亡正照合在初地（應當知道真正的亡和照應該在初地）。如何乃云登地雙照地前雙亡（怎麼又說登地時雙照，登地前雙亡）？具如止觀第三卷中（具體在《止觀》第三卷中）。此是讀文未周（這是因為讀書沒有讀完），不須別破（不需要另外破斥）。問（問）：何名四三昧是通修（什麼叫做四三昧是通修），唸佛是別修（唸佛是別修）？答（答）：現代漢語譯本

【English Translation】 Teaching reasons. Therefore, there are two types of sudden enlightenment. For example: The meaning of the Eight Teachings has been refuted as before. It is also said: The initial minds of the two sudden enlightenments are not entirely different; although different, they are also the same; although the same, they are also different. For example: Do not take this difference in essence as a trick. Others do not accept gradual completion as sudden enlightenment, as there is no basis for this reasoning. The same and different are mixed together. Question: 'One color, one fragrance, is nothing but the Middle Way.' What is the appearance of this contemplation? Answer: It is gradual suddenness, not sudden suddenness. For example: This teacher is already attached to cultivating contemplation with the initial mind, only hearing of the Middle Way, and then thinking that gradual completion is enlightenment, without understanding that words are partial and principles are complete. Therefore, the general meaning says: 'Do not adhere to words and harm completeness, falsely accusing the meaning of the sages.' Therefore, the names and numbers in the scriptures and treatises are either complete or partial, but the meaning beneath the words must be comprehensive. The Great Master explains partial words with completeness. Therefore, the general meaning says: 'Emptiness is not emptiness,' etc., which contradicts itself, and is refuted as before. Question: If, when the initial mind arises in contemplation, one abandons the two extremes and only contemplates the Middle Way, how is it different from the Common Teaching, which only has the name of the Middle Way? How can the initial mind see this principle and then remain silent? Answer: For example: If words have a purpose, speaking is better than not speaking; if words have no destination, not speaking is better than speaking. All those who cultivate contemplation must establish a mind of understanding. If the mind of understanding is not established, then this contemplation is rashly established. Words exhaust the principles to the extreme, until there are no words. It is also said: According to the text, two kinds of sudden differences must be distinguished, but it is really difficult to distinguish when cultivating contemplation with the initial mind. For example: It was said before: 'There is only one teaching, but there are two contemplations.' Here it is said again: 'Although the text divides into two, the two contemplations are difficult to distinguish.' According to this, it becomes two texts and one contemplation again. The front and back contradict each other and cannot be discussed again. Therefore, it is known that learning a sect cannot be done casually. At this time, it is still possible to waste many lifetimes, still causing one to not encounter good friends in the future. Question: Is the Separate Teaching before the ground a skillful means for the simultaneous cessation and illumination of the ground of enlightenment? What is its meaning? Answer: Before the ground, there is simultaneous cessation; on the ground of enlightenment, there is simultaneous illumination; and in the second ground, there is both cessation and illumination again. For example: Not only is the path of contemplation lost, but also the text and meaning are inconsistent. Since it is said that before the ground is a skillful means for the cessation and illumination of the first ground, it should be known that true cessation and true illumination should be in the first ground. How can it be said that on the ground of enlightenment there is simultaneous illumination, and before the ground there is simultaneous cessation? It is all in the third volume of 止觀 (Zhǐ Guān, Ceasing and Contemplating). This is because the text has not been read completely, so there is no need to refute it separately. Question: What are the four 三昧 (sānmèi, Samadhi) called common cultivation, and 唸佛 (niànfó, Buddha Recitation) called separate cultivation? Answer: English version

頂法師誤。應云四三昧是別修唸佛是通修。喻曰。此師自誤。推失與他。今言。通修者。以四三昧攝一切行。故曰通反以為別。唸佛通收諸行不遍。乃是通中之一。故名為別。反名為通深不可也。又云。三賢十聖住果報者。此兼兩教。圓教三賢別教十聖。喻曰。言果報者。是實報土既生果報即是圓教四位之人。此師但見是賢聖之名。便分以為別圓兩教賢聖之稱。乃借別名圓俱生實報。即是正明圓位。若言別教賢聖位。不合生彼而判十地。屬別者圓四十位俱破無明。因何乃分十地屬別人。又約證道地即是住。何須分別。縱存教道。則十地以含兩教。亦無分義。問彼問人曰。聲問經漸名漸圓者。八界發心不從漸來。從此應判以為何教。答頓頓人也。喻曰。難已如前。何不從於八界塵數為判頓頓而名漸圓。自此已前略明觀失教失不論。歸命諸賢聖。愿舍是非心。為樹涅槃因。非欲貶量失。

止觀義例卷下

【現代漢語翻譯】現代漢語譯本：頂法師的理解是錯誤的。應該說四種三昧（Samadhi，指四種不同的禪定狀態）是別修，而唸佛是通修。這就像一個比喻：這位法師自己犯了錯誤，卻推卸責任給別人。現在我說，通修是指用四種三昧來涵蓋一切修行方法，所以稱為通修，反而說它是別修。唸佛雖然也包含許多修行方法，但並不全面，只是通修中的一種，所以稱為別修。把別修說成通修，這是非常不恰當的。還有，說三賢（指圓教中的三賢位菩薩）和十聖（指別教中的十地菩薩）住在果報土，這是兼顧了兩個教派的說法。圓教的三賢和別教的十聖。這就像一個比喻：說果報土，指的是實報莊嚴土，既然已經生在果報土，那就是圓教四位菩薩。這位法師只看到賢聖的名號，就將他們分為別教和圓教的賢聖。其實，借用別教的名號，圓教也同樣能生在實報土，這正是說明圓教的地位。如果說是別教的賢聖位，就不應該生在那裡，而判為十地，屬於別教。圓教四十位菩薩都破除了無明，為什麼還要將十地分給別人呢？而且，按照證道的地位來說，就是安住，何必還要分別呢？即使從教義上來說，十地也包含了兩個教派，也沒有什麼可分的意義。有人問別人說：聲聞乘的經典，逐漸被稱為漸圓，那麼，八界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺）眾生髮菩提心不是從漸修而來，從這裡應該判斷它屬於什麼教派？回答說是頓悟頓修的人。這就像一個比喻：這個詰難已經像前面一樣解釋過了。為什麼不從八界眾生的數量來判斷是頓悟頓修，而說是漸悟漸修呢？從這裡以前，只是略微說明了觀行的錯誤和教義的錯誤，暫且不論。歸命于諸位賢聖，愿捨棄是非之心，作為種植涅槃之因。並非想要貶低衡量他人的過失。止觀義例卷下

【English Translation】 English version: The Dharma Master Ding's understanding is mistaken. It should be said that the Four Samadhis (referring to four different states of meditative absorption) are 'separate cultivation' (biexiu), while Buddha-Recitation is 'universal cultivation' (tongxiu). It's like a metaphor: this master makes a mistake himself but shifts the blame onto others. Now I say, 'universal cultivation' means using the Four Samadhis to encompass all practices, therefore it's called 'universal cultivation,' and to say it's 'separate cultivation' is incorrect. Although Buddha-Recitation also includes many practices, it's not comprehensive; it's just one of the 'universal cultivations,' so it's called 'separate cultivation.' To call 'separate cultivation' as 'universal cultivation' is deeply inappropriate. Furthermore, to say that the Three Sages (referring to the Three Worthies in the Perfect Teaching) and the Ten Saints (referring to the Ten Grounds Bodhisattvas in the Distinct Teaching) reside in the Land of Retribution is a statement that combines two teachings. The Three Sages of the Perfect Teaching and the Ten Saints of the Distinct Teaching. It's like a metaphor: saying 'Land of Retribution' refers to the Land of Actual Reward; since one is born in the Land of Actual Reward, that means they are the Bodhisattvas of the Four Positions in the Perfect Teaching. This master only sees the names of sages and saints and divides them into the sages and saints of the Distinct Teaching and the Perfect Teaching. In reality, by borrowing the names of the Distinct Teaching, the Perfect Teaching can also be born in the Land of Actual Reward, which precisely explains the position of the Perfect Teaching. If it's said that it's the position of the sages and saints of the Distinct Teaching, then they shouldn't be born there, and to judge them as the Ten Grounds belonging to the Distinct Teaching is incorrect. The forty positions of the Perfect Teaching all eradicate ignorance, so why divide the Ten Grounds to others? Moreover, according to the position of realizing the Path, it means abiding, so why is there a need to differentiate? Even from the perspective of doctrine, the Ten Grounds also contain two teachings, and there's no meaning in dividing them. Someone asks another: The sutras of the Hearers, gradually called 'gradual-perfect,' then, the aspiration for Bodhi of beings in the Eight Realms (referring to hell-beings, hungry ghosts, animals, asuras, humans, devas, Hearers, Solitary Buddhas) doesn't come from gradual cultivation, so from this, what teaching should it be judged to belong to? The answer is people of sudden enlightenment and sudden cultivation. It's like a metaphor: this difficulty has already been explained as before. Why not judge it as sudden enlightenment and sudden cultivation from the number of beings in the Eight Realms, and instead call it gradual enlightenment and gradual cultivation? From here before, it only briefly explains the errors in contemplation and the errors in doctrine, and will not discuss them for now. Taking refuge in all the sages and saints, may I abandon the heart of right and wrong, and use it as planting the cause of Nirvana. It's not intended to belittle and measure the faults of others. Shikan Girei, Volume 2 (last)