釋止觀義例。文為二。初總題。又為二。初所述題目。具存應云摩訶止觀。今文雖則但舉止觀。亦兼摩訶。故輔行云。止觀二字無非摩訶。即是一心三止三觀之止觀也。故知總攬一部以為首題。故始自大意。終于旨歸。無非摩訶之止觀也。是則題名為總。十章為別矣。言義例者。義謂止觀之所以也。例謂比例。類例。條例也。是故欲明摩訶止觀佛乘所以。須知七例。如下所列七義是也。然此七義皆有其例。非循胸臆輙自構立。是則若迷七例之文。將何以明止觀之行。將何以袪邪僻之計。
Explanation of the Meaning and Model of Śamatha-Vipaśyanā
The text is divided into two parts: first, the general title. This title is further divided into two. First, the title of what is being explained. If fully stated, it should read "Mahā-Śamatha-Vipaśyanā." Although the present text only mentions "Śamatha-Vipaśyanā," it also implies "Mahā." Therefore, the *Fu Xing* says: "The two words 'Śamatha-Vipaśyanā' are none other than Mahā; that is, the one-mind threefold cessation and threefold contemplation." Thus, it should be understood that the entire work is encompassed under this main title. Consequently, from the first chapter on General Meaning to the final chapter on the Ultimate Return, it is all the Śamatha-Vipaśyanā of Mahā. In this sense, the title is the general, and the ten chapters are the particulars.
Now, as for "Meaning and Model" (Yì Lì): "Meaning" (Yì) refers to the underlying reason for Śamatha-Vipaśyanā. "Model" (Lì) refers to analogies, categories, and principles. Therefore, to explain the meaning of the Buddha-Vehicle in the Mahā-Śamatha-Vipaśyanā, one must understand the seven models, as listed in the seven principles below. However, each of these seven principles has its own model; they are not arbitrarily constructed from personal opinion. So, if one is confused about the text of the seven models, how can they understand the practice of Śamatha-Vipaśyanā? How can they remove distorted and erroneous views?
次能撰人名。天台即所棲之處。沙門乃出家之號。湛然是述者之名。天台沙門釋義如常。按梁肅撰荊谿碑云。公諱湛然。姓戚氏。世居晉陵之荊谿。人尊其教。因以為號。既居天台。故今乃云天台沙門。輔行云毗陵沙門者。此從本郡為名也。述者著述也。亦循也。作者謂之聖。述者謂之明。今荊谿但述先聖之道而不自作焉。亦猶仲尼述而不作也。
Next, we explain the name of the author. "Tiantai" refers to the place where he resided; "Shramana" is the title for one who has renounced the householder's life. "Zhanran" is the name of the author. For the meaning of "Tiantai Shramana," the explanation follows the usual conventions. According to Liang Su's *Record of Jingxi*, it says: "Our teacher's personal name was Zhanran, his surname was Qi. For generations, his family lived in Jingxi, Jinling. People respected his teachings, and thus they used that place as his title. Because he later resided at Tiantai, today we call him 'Tiantai Shramana.'" The *Fuzhu* says "Shramana from Piling"; this is to name him after his home prefecture. "The author" means one who writes. It also means "to follow." Those who create are called "sages," while those who transmit are called "clear-sighted." Now, the Master of Jingxi merely transmits the Way of the ancient sages without creating anything himself. This is like Confucius, who "transmitted but did not create."
次別文為二。初列七例之名。第者次也。一者數之始也。第二至第七。皆是次第增前之數耳。
I will now list the seven examples separately. First, I give their names. "Di" (第) means order or sequence. "Yi" (一) is the beginning of numbers. From two to seven, each number increases by one sequentially.
所傳部別者。天台傳南嶽三種止觀。一漸次。二不定。三圓頓。今此摩訶止觀一部。於三種中別在圓頓也。又輔行云。一一部中非無傍正。如次第禪門正明次第。傍亦具二。文雖未終亦有其意。非漏非無漏。即頓文也。修發不同一十六句。即不定也(一有漏。即十善四禪等。二無漏。即九想八念等。三亦有漏亦無漏。即六妙門十六特勝等。四非有漏非無漏。即法華三昧等。修發十六者。一約止門明四修。二約觀門明四修。一事。二理。三事理。四非事理。一一修中各有四種發禪不定。是故合有一十六種發禪不定云云)。六妙門中正明不定。傍亦具二。圓頓即頓。相生即漸(六妙門中開為十門。第二謂之相生。第九謂之圓觀)。今圓頓文亦兼餘二。傍雖兼二。今從正明圓頓而說。是故謂之所傳部別耳。既云天台傳於南嶽三種止觀。故知人為能傳。法為所傳。所傳通三。今則別在圓頓止觀耳。又輔行釋別序中云。師資所承。三部不同。頓對餘二。故名為別。故知三中別在圓頓。名為所傳部別也。所依正教者。無教之行。冥如夜遊。是故妙行必依正教。正教則簡邪教故也。故輔行題下註云。行何所弘。非眾教不立所依。既乃名為正教。當知能依則是妙行也。依正消釋者。下文牒名乃云文義當知。文義即是所依正教之文義也。消者盡也。釋者散也解也。春秋左傳序云。若江海之浸。膏澤之潤。渙然氷釋。怡然理順。然後為得也。大章總別者。止觀正說。開為十章。始自大意。終至旨歸。而輔行云。於十章中大意為總。餘八是別。總別亦是廣略之義。故止觀云。大意略。八章廣。旨歸非廣非略。故輔行第四云(現行印本)。前分別中名為廣略。亦云總別。總別二文互相映顯。故前文云。生起五略。顯於十廣。故今下文解釋大章總別例中但云廣略。即此意也。心境釋疑者。心乃對色而立。境乃望觀得名。以心而為所觀之境。故云心境也。又心名則局。境名則通。以陰入界色心等法通名所觀之境故也。料簡問答袪滯達觀。故云釋疑也。解行相資者。下文牒名乃云行解相資。語雖翻轉。意亦無他。但是文體前後互舉耳。故止觀云。前六重依修多羅以開妙解。今依妙解以立正行。膏明相賴。目足更資。輔行云。膏堪續明以譬觀行。明能然膏以譬觀解。目能導足以譬止解。足能達目以譬止行。雙舉兩譬。同喻二法。相之與更。賴之與資。綺文互異。意必相通。賴者藉也。資者益也。故知若無六章妙解。行不能成。喻疑顯正者。曉訓名喻。迷惑曰疑。昭示為顯。離邪為正。註云。有題云破迷者請改者。謂有艸剏之本。第七例題目云。破迷者請改之。云喻疑顯正也。故知此文乃是重修潤色之本也。
Regarding the categorization of transmitted texts: Tiantai transmitted the three types of Samatha-Vipashyana (calming and insight) from Nanyue. The first is gradual, the second is indefinite, and the third is complete and sudden. Within this framework, the *Mohe Zhiguan* belongs specifically to the complete-and-sudden type.
Furthermore, the *Fuzhu* commentary states: “Each text may have both primary and secondary teachings. For example, the *Sequence of Meditation* explicitly teaches gradual practice, but it implicitly includes the other two as well. Although the text is incomplete, its intent is clear: what is neither conditioned nor unconditioned relates to sudden practice; the sixteen varieties of ‘arising and development’ relate to indefinite practice.”(Sudden text: The “neither conditioned nor unconditioned” corresponds to the Lotus Samadhi. Indefinite text: The sixteen varieties of practice mentioned below.)
The *Six Dharma Gates* explicitly teaches indefinite practice, while implicitly including the other two. Here, “complete-and-sudden” refers to sudden practice, and “sequential” refers to gradual practice.(The *Six Dharma Gates* is divided into ten sections; the second is called “sequential,” and the ninth is called “sudden contemplation.”)
However, the current text on complete-and-sudden practice also incorporates elements of the other two. Although it includes secondary aspects, it is primarily based on complete-and-sudden practice. Therefore, it is called a “transmitted text with a specific category.”
Since it is said that Tiantai transmitted the three types of Samatha-Vipashyana from Nanyue, we understand that the teacher is the transmitter, and the Dharma is what is transmitted. What is transmitted covers the three types, but here it specifically refers to complete-and-sudden Samatha-Vipashyana.
The *Fuzhu* commentary on the *Preface* also says: “The teacher-student lineage includes three types, which are distinct from the other two. Therefore, among the three types, it specifically refers to complete-and-sudden practice, and it is called a distinct transmitted category.”
Regarding the authentic scripture as the basis: Practice without scripture is like wandering in the dark at night. Therefore, excellent practice must rely on authentic scripture. Authentic scripture is distinguished from heretical teachings. The *Fuzhu* commentary, under its title, notes: “What is practice meant to promote? Without the scriptures, nothing it relies on could be established. Since what it relies on is called authentic scripture, we understand that what relies on it is excellent practice.”
On interpreting the text according to its authentic and literal meaning: Below, the text introduces a phrase and says: “One should understand the meaning and the words.” The “words and meaning” refer to the words and meaning of the authentic scripture, which serves as the basis. “To cleanse” means to purify, and “to explain” means to unravel and clarify. As the preface to the *Zuo Tradition* states: “Like rivers and seas soaking in, or balm and rain nourishing, it melts away like ice, clear and orderly, and then one attains understanding.”
On the general versus specific chapters: The *Zhiguan* text is divided into ten chapters, beginning with “Essential Meaning” and ending with “Ultimate Goal.” The *Fuzhu* commentary says: “Among the ten chapters, the first is general, and the remaining eight are specific. The general-specific distinction also corresponds to the idea of broad versus detailed.” Thus, the *Zhiguan* says: “The general chapter is abbreviated; the eight chapters provide details. The final chapter on the ultimate goal is neither broad nor specific.” The *Fuzhu* commentary (volume four) notes:(Current printed edition) “What was earlier called broad and detailed is also called general and specific. These two types of text, general and specific, illuminate each other. Therefore, the previous text says: ‘Create the four abbreviated aspects to clarify the ten detailed aspects.’ Hence, in the following discussion of the general-specific pattern, it is simply called broad and specific, which is the meaning here.”
On clarifying doubts in the mind with respect to its object: The mind is distinguished in relation to material form, and the object is defined in relation to contemplation. The mind serves as the object of contemplation, hence the term “mind-object.” Furthermore, the term “mind” is specific, while “object” is broader. This is because the aggregates (form, sensation, perception, mental formations, consciousness) and other phenomena, including form and mind, are all called objects of contemplation. The explanatory questions and answers remove obstacles and lead to insight, hence the term “clarifying doubts.”
On the mutual dependence of understanding and practice: Below, the text introduces a phrase and says: “Practice and understanding support each other.” Although the wording is reversed, the meaning is the same. It is only that the literary structure varies in different places. For example, the *Zhiguan* says: “The first six sections rely on the sutras to develop a wonderful understanding. Now, rely on that wonderful understanding to establish authentic practice. Just as oil enables a lamp to burn, eyes and feet support each other.” The *Fuzhu* says: “Oil sustains the light as a metaphor for contemplative practice; the light burns the oil as a metaphor for contemplative understanding. Eyes guide the feet as a metaphor for understanding calm, and feet reach what the eyes see as a metaphor for practicing calm. Both metaphors are cited together to illustrate two aspects [understanding and practice]. Words like ‘mutual’ and ‘interdependent’ vary stylistically but share the same meaning. ‘To depend on’ means to rely on; ‘to support’ means to aid. Therefore, without the wonderful understanding from the first six chapters, practice cannot be accomplished.”
On clarifying doubt and revealing the correct view: “To clarify” means to explain and instruct, “doubt” means confusion, “to reveal” means to make clear and show, “correct” means free from heresy. The annotation says: “Some manuscripts have the title *Dispelling Confusion*, but it is suggested to change it to *Clarifying Doubt and Revealing the Correct View*.” This refers to an early draft where the seventh section was titled “*Dispelling Confusion*.” It says: “For those who question, please change it to *Clarifying Doubt and Revealing the Correct View*.” Therefore, we know this text is a revised and polished version.