予所稟四明法師。嘗於指要鈔中。立別教真如有隨緣義。山家學徒。罔不傳習。時有永嘉繼齊(立指濫)嘉禾子玄(立隨緣擈)天台元頴(立隨緣徵決)洎當途繼祖之者。廣搆篇章。難茲名義。予因徧覽審彼否臧。而皆昧偏圓之詮。亂權實之理。豈唯矯誣先覺。抑亦蒙蔽後昆。矧此諍論。容可緘默。由是採其謬說。考以正言。建立十門。析破諸難。乃用文勢連合義類相從辨。是非兩端。如指諸掌。然一門若曉。何俟九門。但轉計頗多。故強分解辭達而已。觀者詳焉。
My teacher, Master Siming, once established in his *Zhiyao Chao* that the Distinct Teaching includes the doctrine of True Suchness according with conditions. Students of the Mountain School have all studied and transmitted this teaching. Later, there were Jiji of Yongjia, who set forth "Designating Excess," Zixuan of Jiahe, who set forth "The Purity of According with Conditions," and Yuanying of Tiantai, who set forth "Questioning the Truth of According with Conditions." Others, following in their footsteps, widely composed texts that challenged this doctrine in meaning and name. I therefore read through them thoroughly, examining their value. They all failed to understand the distinction between perfect and partial teachings, and confused the principles of expedient and ultimate truth. Not only did they slander the wise ones who came before, they also obscured the truth for later students. On top of that, this controversy could not be left to silence. Thus I gathered their erroneous views, examined them with correct words, and established ten gates to analyze and refute the various objections. I used the flow of reasoning to unify related meanings, and the progression of argument to clarify both sides of the issue, as clearly as one examines the palm of one's hand. If one gate is understood, what need is there for the remaining nine? Since there were so many shifts in their viewpoints, I have had to divide and analyze them just enough to convey the meaning. Let the reader examine this carefully.
- 一標名立義門
- 二簡別示圓門
- 三約文申理門
- 四引喻彰法門
- 五具變性殊門
- 六色心體異門
- 七真妄生法門
- 八經論詮旨門
- 九比他宗教門
- 十止世人情門