---
title: "台宗十類因革論 · 前文"
description: "宋代僧人善月所著《台宗十類因革論》是天台宗重要论典。该书系统论述天台教观十类法门的因袭与变革，阐明性具实相、一念三千等核心义理，并回应当时佛教内部的理论争议。作者善月为南宋天台宗高僧，其思想承继四明知礼一系，致力于复兴天台教学。此论反映了宋代天台学的发展与自我革新，对天台宗教义体系化与传承具有承先启后的地位，是研究宋代佛教思想史的关键文献之一。"
url: "https://rushiwowen.co/en/r/cmcy5d4nf0ahvl404pu98v0d1"
---

句推撿而後入故。次之以二空。二空亦觀法也。直藥病之加者耳。故曰佛世當機。何勞設此。雖宜於滅後。而亦通佛世故。有通教四性無生之幻。夫四性無生者即空也。以即空故含中。含中為被接之本。故次之以被接。然被接者。教道之所有也。故曰今前六重。仍存教道。於法華前。逗彼權機。權機宜乎教道也。教道必至於證道。故次之以教證。教證者自權而趣實也。至實則教道可捨。唯一圓實。真因之始也。而因必有果。故次之以壽量。壽量蓋果人之事。而必依於身。身必有土。故次之以四土。以三身必依四土故也。四土之極。本乎寂光。寂光理性。復宗經體。是則十類雖異。循環宛轉。逆順生起。相為始終。一道而已矣。一道者何道也。蓋究竟出生死。一清淨之道也。道果何在乎。即心是已。則又見諸法不離我心也。知諸法不離我心。而習斯文者。殆庶幾焉。不然費日力於此。吾未見其有得也。旨哉敘論。其可不先知而審思乎。

> Thus, after the reasoning of inference and deduction, there follows the section on the Two Emptinesses. The Two Emptinesses are also methods of contemplation, simply remedies targeting the specific ailments of the time. Therefore, it is said that during the Buddha's lifetime, those ready to receive his teachings had no need for such elaborate exposition. Although particularly suited for the era after the Buddha's passing, these teachings also apply to his own time. Hence, the universal teaching presents the illusion of the Four Natures being without intrinsic existence. The absence of intrinsic existence in the Four Natures is precisely emptiness. Since this emptiness contains the Middle, the inclusion of the Middle becomes the foundation for receiving the subsequent teachings. Thus, there follows the section on Receiving the Teachings. However, the concept of Receiving the Teachings pertains to the doctrinal path of instruction. Therefore, it is said that the previous six sections still belong to the provisional teaching, intended before the Lotus Sutra to accommodate those of limited capacity. Those of limited capacity are suited to the doctrinal path. The doctrinal path must eventually lead to the path of realization, so there follows the section on Teaching and Realization. Teaching and Realization represent the transition from the provisional to the ultimate truth. Upon reaching the ultimate truth, the provisional teachings can be set aside, leaving only the complete and perfect truth, which marks the beginning of the true cause. Since every cause must have its result, there follows the section on the Lifespan. The Lifespan concerns the matter of the Enlightened One, which must be based on a body. A body must have a land, so there follows the section on the Four Lands. This is because the Three Bodies must rely on the Four Lands. The ultimate of the Four Lands is the Land of Eternal Stillness and Light. The Land of Eternal Stillness and Light represents the principle of suchness, which returns to the essence of the sutra. Thus, although the ten categories differ, they interweave and circle around, arising in both forward and reverse sequences, forming a continuum from beginning to end—a single path. What is this single path? It is the path of ultimately transcending birth and death, a path of pure clarity. Where is this path? It is precisely the mind itself. Thus, one sees that all phenomena are inseparable from my mind. Knowing that all phenomena do not leave my mind, those who study this text may come close to understanding. Otherwise, spending time and effort here, I see no attainment. Profound indeed is this opening discourse—must one not first know it and contemplate it carefully?