Zhi Guan Ke Jie (止觀科節) · Zhi Guan Ke Jie (止觀科節) · Thus have I heard - Illuminating Buddhist Wisdom with AI

長文廣義悉備輔行。其間數科數節。義意或不同。或義意是同而尋文難見。或科節文勢奢促不定。略出科文并數節義。自備遺忘。豈曰示人也。釋題三。一意。二義。三文意者。大師自云。說己心中所證法門。所證者何。謂諸佛心印。何時證此。謂靈鷲中。憑何典據。別傳云。大師見南嶽。南嶽笑曰。昔共靈山同聽法華。宿緣所追今復來矣。大師未悟。南嶽曰。肉身菩薩經生忘矣。可入普賢道場。至二七日豁然定慧開發。從定起白師。師曰。非爾不證。非我不知。爾所證者。法華三昧。得陀羅尼者。旋陀羅尼。自今已後。文字法師。闇證禪師。千羣萬眾。尋爾之辨莫能究也。當為說法人中最為第一。時年二十三便獲心印。機緣未會。未有傳受。但講大品．智論．法華．仁王．光明．維摩等經。而玄解未吐。至開皇十四年。年五十七。為報生地恩歸荊州。造玉泉寺。寺成訖。說止觀。以申元意義。乃不異眾經。而研心造境。布致十乘。萬德三千。併在一念。逈超義表。卓爾不羣。意令今日合座之人便即入如來室。著如來衣。坐如來座。日用佛心。日行佛事矣。義者五重玄義。出自天台。釋一切經論皆須五義。五義束一部盡矣。謂名．體．宗．用．教也。名者。卷首止觀明靜即釋名也。若別配文。即五略中大意。十廣中釋名是也。大意約四。教．簡．諦．境。釋名約待絕明觀智。智必照境。境智稱會。其名生焉。大意云。既知無明即明。不復流動。故名為止。朗然大淨。呼之為觀。此兩文釋名竟。二出體。三德圓融。體也。若約文。五略中歸大處。十廣中體相并旨歸。此三科竝明三身三德體也。指歸文雖不說。義不異前兩科意也。三明宗者。寂照交徹宗也。涅槃云。定慧平等見佛性當。文云。兩手遞互楷摩。雲日相資。方致牙象。約文。五略中大行。十廣中正修。此兩門是一部之宗主。行人之歸趣修心處也。四辨用者。破遍證圓為用也。破遍則惑無不盡。證圓則德無不備。五略中感大果。十廣中橫豎破遍。第八果報。此三文是也。五教相者。一多互陳教相也。五略中裂大網。十廣中攝法．偏圓．方便。四門竝教相也。故一微塵中出大千經卷。八教五味並自一心。教相明矣。且分文屬當即爾。據圓旨。一一文一一義皆具五也。此乃分而不分不分而分。固在意得耳。摩訶。褒美之詞。止觀。尅明心性。章安初題圓頓。後改摩訶。改者意何。圓頓尊極之稱。摩訶包攝周悉。約理宜尊極。約教宜周悉。周悉具三即。攝漸次不定五時八教盡矣。故改從也。摩訶三義。往翻大．多．勝也。此三皆絕待。不對小少劣受名。法非小大一多勝劣。小即大故。一即多故。劣即勝故。何以故。法性圓玅無隔礙故。是以一塵一毫悉包納法界也。今言大即空。多即假。勝即中。此三皆一色一香一念中足也。一念寂然圓極法界為止。一念朗然圓照法界為觀。止即般若。觀即解脫。止觀不二即法身。在心謂之三觀。在境謂之三諦。在體謂之三德。在用謂之三身。在性謂之三涅槃。在智謂之三菩提。在凡謂之三道。在聖謂之三寶。雖迷悟得失千途。而一性未甞變易也。前代未聞止觀為三世佛母。未聞止觀為十方菩薩祖師。未聞止觀為一切教理行位之主。未聞止觀為一切學人智鏡。未聞止觀照己身心全同佛德。令喜於大師座下親聞故也。儒說生知一世義也。釋辨三世成性也。萬法元本從緣故生。生性常空。號天真理。理不獨立常在萬緣。緣理兼懷乃名大士。妄緣取理乃曰小乘。妄理取緣流轉九有。反本還源須假師傳。照本境寂。我無師保。經曰。不得一法故得授記。授記師也。不得無師也。師不偏屬因。有理觀故無。師不偏屬果。佛師法常也。若謂無真在因緣事外。凡夫未了。聖智方證。此別教也。即我觀智。照因緣生滅悉無自性即全無。真圓教也。圓頓現前即入佛位。萬行萬德一念中具。十卷止觀千度說此。若不信此。天台教門絕矣。始鹿苑不言寂場者。且從跡說。祖承為便。若望本說。何妨二十四祖悉游華嚴海中。九代祖師融寂覺跡義等。下文破古有此說。既非正義。祖宗不成。九代之名請從此削。無漏總中三。此段文古今共難。輔行四紙。釋兼破古。九不可講者。敘述甚自煩閙。昨尋本文。文近在前。止火血刀達三善道。次修禪定。次修無漏。次修慈悲。次修實相。此文是也。無漏若合但有九。無漏若開兩教二乘成四。即十二。不定四。取體中四。或指世界。下總四或字。是四句意。謂實相難解。藉漸次不定導進其心。便有九句十三句階級。然後方達實相。故有此三種止觀也。汎論漸次．不定．圓．頓有四不同。一約教論。八教中頓漸不定。此指華嚴唯頓。五時漸次而生漸也。一一部中或具不具不定也。二約部論。華嚴唯頓。四含唯漸。方等不定。法華唯圓。三約法論。下引淨名。大品．法華．涅槃．無量義等。各有此三是也。四約義。三種止觀皆是大乘。俱緣實相。借漸．不定以助圓修是也。此四義意各異。可深思之。勿使濫也。此四漸中。法華具三漸。大師自云。從牛出乳乃至醍醐。此證漸也。此約五時相次生名漸。非法漸也。如是之人。應以此法漸入佛慧。此敘昔有此漸法也。乃至舉一手或復小低頭。此是圓人用漸義助修也。約部。法華唯圓。無復兼但對帶。會諸權小歸一乘故。約時法義。何妨三漸。何累於圓。情無情一。輔行十解。文理周悉。今助一釋。內外心境別俗諦事也。察內心無性。外境無實。真諦理也。理而觀之未甞有二。事而見之未甞不二。二不二於一念中得。此一念達了之智。非內非外而內而外。十方三世只一念中。念外無法。斯極理也。若謂念內念外有一法可得。悉為虗妄。非真慧也。目此真慧以為佛性。佛性現時豈存心境乎。略指三門。大意在一頓者。三門謂序中三種止觀。漸次．不定．圓頓也。大意在一頓者。唯圓也。準輔行。生起問答非大師料簡。是章安也。記云。剪略身儀名一行。非約一理。今尋經意。乃從理得名。文云。如聞修學。能入一行三昧。面見諸佛。據此乃約一理受名。此四三昧。坐．行．半行半坐．非行非坐。竝從事一行。般舟．法華．方等．隨意。竝從理可思。例四種三昧意。止觀引文雖異。體乃同今取意。總釋只達一念自心是法界。十方諸佛與一切眾生同一無住。本一法界為身為土。無彼無此。無根無住處。無修不修。無證不證。無凡無聖。但眾生自謂妄想纏縛。為凡為不修為不證。謂佛為聖為證修證聖。在眾生自強立之。佛位中都無此名也。諸佛所見。一切身是法身。一切國土是佛國土。一切法是佛法。一切心是一心。極十方三際推求。無纖毫許若色若心不是佛理。智鏡朗然。周遍法界。甞無一事。澹然身心。無所施為。佛心既然。我學佛智。如佛用心。即止觀也。佛現即我心現而不現。只是自心鏡上影像耳。問。豈都無外佛可見耶。答。自他不二。但如來有同體大悲。眾生有熏習之力。扣擊同體智鏡。隨其心上感見相好鏡中之像。然不離鏡而非即鏡。隨照好醜。感者千差。相亦萬品。或機深厚。感佛身長千萬由旬。壽命無量阿僧祇劫。以河沙世界微塵佛剎為淨玅國土。說無量無邊不可說不可說法門。或人天報殊。示現八相。一斯利益不過數百年間。或三途微形含血之類。見聞異身暫能救苦。如空雲水月怳忽不定。斯皆由感者一念之心。謂佛色身來應。佛實無來去之勞。無有形之患。無可說之法。但眾生善緣心想。謂佛應來為我說法。實是眾生於自心上現此相耳。問。眾生善根。擊佛大圓智鏡。現此影像。像則屬佛。答。明鏡屬佛。像不屬佛。像若屬佛。佛則生滅流動。若屬眾生。眾生業結所縛。何能具此相好。但眾生感應道交方見此耳。問。既是佛智鏡上像。何言眾生心上現。答。同體圓鏡。不偏屬佛。眾生同一體故。但眾生磨瑩己鏡。未得全明。故能暫現此相。表進修之力。問。若爾。眾生自感心鏡上現像。不得言佛像現。佛即於眾生無力。虗致敬慕有何益也。答。由敬慕之心感像現也。此真佛力。豈眾生能致哉。問。此亦眾生自蒙佛力。非他佛力也。答。佛地無自他。汝強謂自他。佛者眾生心不盡耳。問。若爾。亦共作一大佛。不能各各自成也。答。不共作一。不各各自成。此義難了。試舉喻首。如國清寺。法界也。住寺僧。古佛也。遠人暫遊。暫感佛也。他日愛慕即剃髮。配寺國清。即我寺也。五峰松逕。臺殿房廊。悉我有也。頓得受用。不減他物。成我家也。不人人別造一寺也。不共他分一寺。分即隨人將去。常住法界不可分也。此義出涅槃經中。路有一大樹。樹陰清涼。來者即納。無人遮護。無持去者。既印金口。可以奉持。還轉四句不見未貪滅欲貪欲生。記云剩生字。道䆳和尚云不剩。還轉者翻轉。四句不見。未貪欲滅。欲貪生等。前言為當。當是未審定詞。今言不見。是印定說。故兩番別。若準此說。但有兩箇四句。無餘諸句。準輔行。轉至第二不生句。故剩生字。詳文不合。錯剩取義。輔行無違。執若未盡。竝須推破故。問。玄文七重二諦。三接止觀。何但五重一接。答。約諦理相生漸深有七義。約人智但五。何者。通人八地後聞中修觀伏惑名菩薩。破無明名佛。佛是通教果。果頭無人。只是別教初地。故名別接通。別圓兩人初聞中道。故不名接。故只一接。問。別地即圓住。何非圓接通。答。初將教接。藉空假為方便故。證方名地。地住既一。不復名接。玄文三接復云何。答。別接通如文。圓接通者。從二諦入不次第三諦也。圓接別者。從次第入不次第也。但有三義。無有三人。別人先自知不次第故。約諦故三。約人故一。若剋實論三教。果頭無人。但修三教因。入一圓果。何接之有。今言接者葢義門耳。問。接是連義。為接取接入義。答。兩界中間須安一接。即似連義。責實而論。但是接得入別。教中非連。問。連義何妨。答。文云。但可別接。不可接別。若是連義。別教接。接別何異。文云。不將此果接十地之因故。不接別。不接十住。斷無明故。不接圓。問。接別義如何。答。若將通佛接取別家行位入通果中。方名接別。今既不爾。故不接別。不接圓例別。非色非心為戒體者。準百法論是無表色。此色法處所攝。有一極逈。二極略。三遍計。四受所引。五定果。今戒體正是受所引。因領受師言引起此色。故名受所引。內外大小乘戒悉以此為體。其體是思願種子。如何人欲受戒時。皆思願欲得戒。此是現思願。熏在藏識名種子。至壇場上三番羯磨竟。師告云。汝已得戒竟。更不起思願心。唯有種子能防七支以為戒體。此種子非色。不對礙故。非心。不緣慮故。若言色為體。是無表色故。若言心為體。是思願種子故。隨部異名。體更不易。輔行云。別教從心生十界。圓教心具十界也。生者。心但有能生十界。性未即便是十界。如從地生一切艸木也。具者。即一念心全具十界。不待生亦無前後。只一念是十界。只十界是一念。一切時．一切處．一切法。念念之中體常圓滿。塵沙萬德不欠少一分。八萬惑業不除斷一分。不謂佛果是極聖我未證得。不謂凡是底下穢濁我應捨離。總攬法界在一念心頭。如一圓珠瑩徹。明白圓解。更無別覺觀進修。亦不見有凡聖。取捨分別妄念悉盡也。問。既云念盡。應齊極聖。答。心性本體齊上聖。大師云。見己智慧與如來等。但未能常照隨境生心。此心分別校計萬端把人。有時猶不定。或發地獄心餓鬼畜生心。何況三善。何況小乘。無始妄習何能頓遣。雖有解心未常用解。故是凡也。若能暫照諦理。即坐佛座。證佛身。用佛法。當此一念圓現時。不見十方佛異我此身此念也。解而未修是名字即。念有分數名觀行即。念似於境名相似即。境入於念名分真即。無境無念名究竟即。雖六常一。何凡何聖。雖一常六。凡聖天絕。此止觀大意。讀者宜細意。記云。闡提不斷性善。諸佛不斷性惡者。善惡以無性為性。此性即佛性。即無性。本即法性故不可斷也。即今推自心性不可得。即無住處。能遍一切處。即善惡性也。性無善惡能生善惡。善惡可斷性不可斷。縱墮三途。性善不滅性惡不增。直至成佛。性善不增性惡不滅。此性即法身也。猶如明鏡本無好醜眾像。能現一切好醜眾像。像有增減。明淨光體不增減也。鏡本無像。故能現像。性本無善惡。能現善惡也。眾生不得性。但得善惡所拘。不得自在也。性善不壞故。地獄發佛界。性惡不壞故。佛現六趣生也。開一心為三止觀。合三止觀歸一心者。一心即三中圓頓也。開出漸次不定。并一心三也。一心即三中一也。開合對辨。故有四種觀法。成五百一十二安心也。剋實只有三。無第四。一心即圓頓故也。思議不思議俱十界者。思議十界。唯佛界極。前九麤淺次第至極。思議也。不思議界。界界具十。不待至佛方玅極。地獄即齊佛。不可捨。佛即地獄。不可取。何故爾。此十界全我一念。何以故有取捨者。念未圓耳。圓心往望。法法皆圓。無一毫塵在我念外也。此意極大開懷抱。盛取品得。若取捨纔生。圓即遠矣。圓頓往望漸次不定。皆一心也。漸次不定往望。唯圓一心。二非一心也。故有開合。或三或四。或別明一心三即。思議也。一心即。不思議也。亦不全一。亦不全異(此段續前安心文)。今欲借別顯總。舉次而論不次。故先三義解釋者。此上下文意竝前次後不次。不次無多。只一念即破即立。即修即證。無別觀智。此理難信解行用。須假次第。故開門戶說。或豎或橫。或非橫非豎。或從假入空。從空入假。或兩觀為方便得入中。或先見假次思假。如上所列。竝借別顯總也。若得別意。一一別中悉圓極也。就前根本。都合三百四十八句者。此中本末合計。前四句三假合十二句。又從四句出悉檀十二句。合四十八。悉檀并本十二計六十句。又一悉檀出性相空合九十六性相空。性相空九十六合前六十根本句計一百五十六句。一一句各有止觀合一百九十二句。止觀一百九十二合前一百五十六根本。即都合三百四十八句。此是子本合算法也。後就四人四見。能所自行化他。都合七萬三千三百八十四句。此直論計句不兼本算也。不可說見如初有見。但一千三百九十二句者。此絕言見。只約單四見。句後出故。只如此。若約複．具竝出。即更兩倍。今不出者。隨作者意耳。足前合為一千一百五十二者。三百八十四句合七百六十八句也。合根本一千一百六十四句者。根本十二句也。一品如此。下直論不兼本算也。不動不退方名薩埵。薩埵。唐云勇猛。即是菩薩別名。下文亦頻言薩埵。恐不指薩埵王子一人。器械鈍者。別教道品歷別。鈍也。應云一人器械利者。圓道品一念具利也。文無者。略耳。記云。身壯喻三諦。兵利喻三止。權多喻三觀。今意謂三諦是髻珠戰具。今取五緣中無緣慈。即是行廣。求佛智。即智大。行廣智大。為身壯牢彊。精進即是兵利。滿弘誓大方便即是謀多也。修中意者。初心即修。不待二觀成者。倚在身壯兵利權多也。古珠者。了心性本源常具萬德。不增不減。不用鍛鍊。體自明利也。智障三義。若從能障得名。智即分別智。此智即障。若從所障得名。智即中智。智上有障。如鏡有塵耳。若能所對受名。中智為他無明障。如鏡在塵。除塵鏡自明淨。若斷不斷者。從能得名。此智須斷。從所及對。此智不斷。非碩異者。心性如水。風鼓浪生。浪生。分別智也。但斷其浪。水不可斷也。息風浪止。空日自現。空即止也。日即觀也。止觀現前。萬德斯備。空日在池。萬象到景。準新經論名所知障。所知是智。為無明所障。所知家障亦能所受名也。大品有菩薩從初發心即與薩婆若相應者。準輔行。引經三文釋云。經列前深後淺。今列從淺至深。詳所引經。前亦不深。前是䟦致位。次是菩提位。菩提豈淺於䟦致。但借彼文權為次第。未必彼經剋定深淺。攝佛威儀。以十力無畏不共法等為威儀。一念中修者。只今學人一念圓解心。具佛果中一切萬德。萬德雖多。以十二事攝盡。此意不偏行位。但言境智。本體自具。修與不修未曾增減。本自圓足。非新生也。前三教人無眼不見。凡夫外道都不知有。我今圓解一念全收。亦只是一念三千世間耳。十界中有佛界。佛界豈無德。佛德乃三千中一分也。有云。佛性如木中火。鑽研乃出。此乃藏教析色得空。全未及通。況乃別圓。仍引大師文云。禿船鳥空。此斥無圓解人妄執。言即不得即意。圓方有即。汝未解圓。學言即。即故失也。十力章云。豈非初心有修有證。三據明矣。豈非正文。宜審此段。記云。十意融通經論。有人將對十乘。深不便也。但對五重玄義。今詳文體釋名及明宗。亦不便。何必作此相對。但消文意。義理自明。何用對十對五。五悔名者。從初懺悔受名取語便耳。如云五拘隣。拘隣是五人首也。若準義。合云拘隣等五人。新翻。梵云懺摩。唐云悔往。今懺悔。唐梵合舉。我以善施眾生者。記云。今說果中故言共與。若因時與將何成道。今謂因果俱共施眾生。此善是不思議迴施他。自善益勝。後當重辨。輔行云。至菩薩境中應辨。夏終不說。下無所論。今詳此指。自是一途。未必全爾。何者。十境明乘。今當第一。猶有九境。九境十乘。乘有法喻。今纔法說。車喻猶明。況後九境。縱後三境無文。尚有六境并陰境一喻。總十三度說此無法愛入住之意在。輔行將車對十乘。云整足者。今謂十乘是行路。車是所乘。乘此車行十乘路。念念之中等。一大車行乃至十方。云整足。故境文竟云。若得悟者不俟餘九。止觀第三第九竝明八教。大師意。頓等四為化儀為綱。攝一代時教盡。藏等四為法為網。亦攝一代教盡。若約法。法華唯圓唯頓。諸教諸理悉無比竝。獨一無侶故。文云。即中捨三方便也。若約化儀。當第五時漸說也。大師言。唯華嚴頓。餘悉屬漸。輔行云。法華涅槃非漸非頓。色塵空塵皆具佛功德。有大經卷。經卷以法界為體。法界在眾生心中。法性心性無二無別。心生即法生。心滅即法滅。心性無生滅而能遍生滅。一念心外更無一毫法可得。全此心性是法界性。一念若有。法界一時有。一念若空。法界一時空。見一塵時全見法界。理事萬德無不圓足。或名佛性佛智佛德神通威儀經卷。種種異名。其體不易。非新非故。無得無失。無時無處。皆於今日一念上現。了了分明。是名圓頓止觀也。一切法趣欲。是趣不過。不壞於身。而隨一相。貪欲即是道。恚癡亦復然。殃掘無減。修吹即即唾。一塵入正受。一切三昧起。如是等比類。悉此一義具。如義海中說。

The extensive text and broad meanings are all fully provided in the auxiliary commentary. Within it, there are numerous sections and subsections. Their meanings may differ, or the meanings may be the same but difficult to discern by merely following the text. Or, the flow and pacing of the sections and subsections may be inconsistent. Here, I will briefly outline the section headings and the meanings of several subsections, for my own reference to avoid forgetting. How could this be considered showing others?

**Explanation of the Title in Three Parts:** 1. **Intention (意)** 2. **Meaning (義)** 3. **Textual Meaning (文意)**

**1. Intention (意):** The Great Master (Zhiyi) himself said: "I speak the Dharma gate that I have personally realized within my own mind." What was realized? It is the mind-seal of all Buddhas. When was this realized? It was at Vulture Peak. What is the scriptural basis? The *Separate Transmission* states: "The Great Master met with Nanyue (Huisi). Nanyue laughed and said, 'In the past, we together listened to the Lotus Sutra on Vulture Peak. Driven by past karmic connections, you have now come again.' The Great Master had not yet awakened. Nanyue said, 'A Bodhisattva in the flesh forgets through rebirth. You may enter the Samantabhadra practice hall.' After fourteen days, suddenly his concentration and wisdom opened up. Rising from concentration, he reported to his teacher. The teacher said, 'Without you, it would not be realized; without me, it would not be known. What you have realized is the *Samadhi of the Lotus Sutra*, the attainment of the *Dhāraṇī*, specifically the *Dhāraṇī of Revolution*. From now on, textual masters and meditation masters who practice in the dark—thousands upon tens of thousands—searching for your discernment, will be unable to fathom it. You shall be foremost among those who expound the Dharma.' At that time, at age twenty-three, he attained the mind-seal. As the conditions were not yet ripe, there was no transmission. He only lectured on sutras like the *Mahāprajñāpāramitā*, *Mahāprajñāpāramitā Śāstra*, *Lotus Sutra*, *Benevolent King Sutra*, *Golden Light Sutra*, and *Vimalakīrti Sutra*, yet his profound understanding was not yet expressed. In the fourteenth year of the Kaihuang era (594 CE), at age fifty-seven, to repay the kindness of his birthplace, he returned to Jingzhou and built the Yuquan Temple. After the temple was completed, he expounded the *Zhiguan (Calming and Contemplation)* to elucidate the profound meaning. Although it does not differ from the various sutras, through refining the mind and creating the practice realm, he established the Ten Vehicles. The ten thousand virtues and three thousand realms are all contained within a single thought, transcending conceptual meaning, standing alone and unmatched. The intention is to enable all people assembled today to immediately enter the Tathāgata's room, don the Tathāgata's robe, sit on the Tathāgata's seat, daily use the Buddha's mind, and daily perform Buddha's work.

**2. Meaning (義): The Five Profound Meanings.** Originating from Tiantai, the explanation of all sutras and treatises must involve these five meanings, which encompass an entire text. They are: Name, Essence, Principle, Function, and Teaching.

* **Name (名):** The terms "Calming" (止) and "Contemplation" (觀) at the beginning of the volume, which are clear and tranquil, constitute the explanation of the name. If specifically matching the text, it corresponds to the "General Meaning" within the Five Summaries and the "Explanation of the Name" within the Ten Expansions. The General Meaning outlines four aspects: Teaching, Selection, Truth, and Object. The Explanation of the Name discusses Calming and Contemplation wisdom in terms of relativity and transcendence. Wisdom necessarily illuminates objects; objects and wisdom correspond, giving rise to the name. The General Meaning states: "Since one knows that ignorance itself is illumination, it no longer flows or moves; therefore it is called Calming. Vastly clear and greatly pure, it is called Contemplation." These two passages complete the explanation of the name.

* **Essence (體):** The perfect fusion of the Three Virtues (Dharma-body, Wisdom, Liberation) is the Essence. In terms of the text, it corresponds to the "Return to the Great Abode" within the Five Summaries, and the "Essence and Characteristics" along with the "Ultimate Aim" within the Ten Expansions. These three sections all elucidate the Essence of the Three Bodies and Three Virtues. Although the "Ultimate Aim" text does not explicitly state it, its meaning does not differ from the intention of the previous two sections.

* **Principle (宗):** The interpenetration of stillness and illumination is the Principle. The *Nirvana Sutra* says: "With concentration and wisdom equal, one appropriately sees the Buddha-nature." The text says: "The two hands alternately rub each other; clouds and sun mutually support, thereby producing ivory." In terms of the text, it corresponds to the "Great Practice" within the Five Summaries and the "Correct Cultivation" within the Ten Expansions. These two gates are the core principle of the entire work and the ultimate goal and place of practice for practitioners.

* **Function (用):** To universally eliminate (afflictions) and perfectly realize (virtues) is the Function. Universal elimination means no affliction remains; perfect realization means no virtue is lacking. This corresponds to the "Attaining the Great Fruit" within the Five Summaries, and the "Horizontal and Vertical Universal Elimination" and the "Eighth, Fruit and Retribution" within the Ten Expansions. These three passages represent this.

* **Teaching (教相):** The mutual presentation of the One and the Many is the Teaching. This corresponds to the "Tearing the Great Net" within the Five Summaries, and the "Inclusion of Dharmas," "Partial and Perfect," and "Skillful Means" within the Ten Expansions. These four gates all pertain to the Teaching. Therefore, from a single dust mote emerges the great sutra scroll of the trichiliocosm; the eight teachings and five flavors all arise from the One Mind. The Teaching is thus clarified.

Although we assign the text sections accordingly, based on the perfect purport, every single passage and every single meaning fully possesses all five aspects. This is division without division, non-division with division—it rests in grasping the intention.

**Mahā (摩訶)** is a term of praise. **Zhiguan (止觀)** precisely clarifies the mind-nature. Zhang'an (Guanding) initially titled it "Perfect and Sudden" (圓頓), later changing it to "Mahā." What was the intention behind the change? "Perfect and Sudden" is an honorific title of utmost supremacy. "Mahā" encompasses and includes everything comprehensively. In terms of principle, supremacy is appropriate; in terms of teaching, comprehensiveness is appropriate. Comprehensiveness possesses the Three Identities (即), encompassing the gradual, indeterminate, five periods, and eight teachings entirely. Therefore, he changed to it.

**Mahā has three meanings:** translated as **Great, Many, and Superior**. These three are all absolute, not named in opposition to small, few, or inferior. The Dharma is not small/great, one/many, superior/inferior. The small *is* the great; the one *is* the many; the inferior *is* the superior. Why? Because the Dharma-nature is perfectly subtle, without obstruction. Therefore, a single dust mote, a single hair, entirely contains the Dharma-realm.

Now, "Great" corresponds to **Emptiness**, "Many" corresponds to **Provisional Existence**, and "Superior" corresponds to the **Middle Way**. These three are all fully present in a single color, a single scent, a single thought. A single thought, utterly still and reaching the limit of the Dharma-realm, is **Calming**. A single thought, clearly illuminating the Dharma-realm, is **Contemplation**. Calming is Prajñā (Wisdom); Contemplation is Vimokṣa (Liberation); Calming and Contemplation non-dual is Dharma-kāya (Dharma-body). In the mind, they are called the **Three Contemplations**; in the object, they are called the **Three Truths**; in essence, they are called the **Three Virtues**; in function, they are called the **Three Bodies**; in nature, they are called the **Three Nirvanas**; in wisdom, they are called the **Three Bodhis**; in ordinary beings, they are called the **Three Paths**; in sages, they are called the **Three Jewels**. Although delusion and awakening, gain and loss, have a thousand courses, the One Nature has never changed.

In previous generations, it was unheard of that Calming and Contemplation are the mother of the Buddhas of the three times; unheard of that they are the ancestral teacher of the Bodhisattvas of the ten directions; unheard of that they are the master of all teachings, principles, practices, and stages; unheard of that they are the wisdom-mirror for all learners; unheard of that Calming and Contemplation illuminate one's own body and mind as wholly identical to Buddha's virtues. This is why we rejoice at having personally heard it from the seat of the Great Master.

Confucianism speaks of innate knowledge, which pertains to the meaning of one lifetime. Buddhism discerns the formation of nature across three lifetimes. All dharmas originally arise from conditions; their nature of arising is eternally empty—this is called the heavenly truth. The truth does not stand alone; it always exists within all conditions. Embracing both conditions and truth is called a Great Being (Mahāsattva). Grasping truth through deluded conditions is called the Small Vehicle. Grasping conditions through deluded truth leads to flowing through the nine realms. To return to the source, one must rely on a teacher's transmission. Illuminating the fundamental realm as quiescent, "I have no teacher or protector." The sutra says: "Because not attaining a single dharma, one receives prediction." The prediction is the teacher. There is no attainment without a teacher. The teacher is not exclusively attributed to cause, because there is contemplation of principle, therefore there is none. The teacher is not exclusively attributed to result; the Buddha's teacher is the eternal Dharma. If one says there is no truth outside conditioned phenomena, this is something ordinary people do not understand; only sagely wisdom can realize it—this is the Separate Teaching. If it is my contemplative wisdom illuminating that conditioned arising and ceasing all lack self-nature, thus wholly empty, this is the truth of the Perfect Teaching. The Perfect and Sudden, manifesting presently, means entering the Buddha's stage. The ten thousand practices and ten thousand virtues are fully possessed in a single thought. The ten volumes of *Zhiguan* explain this a thousand times. If one does not believe this, the Tiantai teaching gate is cut off.

Initially, at Deer Park, he did not speak of the Quiescent Ground; this is speaking from the trace, convenient for establishing the lineage. If viewed from the fundamental, why would it hinder the twenty-four patriarchs from all roaming in the ocean of the *Flower Garland*? The meaning of the nine generations of patriarchs merging the traces of quiescent awakening, etc., is equivalent. The text below refuting the ancients mentions this theory. Since it is not the correct meaning and the patriarchal lineage is not established, the name "nine generations" should be deleted from here.

**Within the general category of the Non-Outflow, there are three.** This passage has been difficult for both ancients and moderns. The *Auxiliary Commentary* uses four pages to explain it, also refuting the ancients. The nine that cannot be lectured upon—the narration is very troublesome. Yesterday, I searched the main text; the text is close at hand: first, stopping the fires, blood, and swords to reach the three good paths; next, cultivating meditation; next, cultivating the non-outflow; next, cultivating compassion; next, cultivating the true mark. This text is it. If the non-outflow is combined, there are only nine. If the non-outflow is opened into the two vehicles of the two teachings, making four, then there are twelve. The indeterminate four, taking the essence four, or pointing to the worldly... below, the general four "or" characters indicate the meaning of four propositions. That is, the true mark is difficult to understand; one relies on gradual and indeterminate methods to guide and advance the mind, thus having nine propositions, thirteen propositions, stages, and then finally reaching the true mark. Therefore, there are these three types of Calming and Contemplation.

Generally discussing gradual, indeterminate, perfect, and sudden, there are four different perspectives: 1. **Based on Teaching:** Within the eight teachings, sudden, gradual, indeterminate. This refers to the *Flower Garland* being solely sudden. The five periods arising in sequence is gradual. Within each text, sometimes possessing, sometimes not possessing, is indeterminate. 2. **Based on Text:** The *Flower Garland* is solely sudden. The *Four Āgamas* are solely gradual. The *Vaipulya* period is indeterminate. The *Lotus Sutra* is solely perfect. 3. **Based on Dharma:** As quoted below from the *Vimalakīrti*, *Mahāprajñāpāramitā*, *Lotus Sutra*, *Nirvana Sutra*, *Innumerable Meanings Sutra*, etc., each has these three. 4. **Based on Meaning:** The three types of Calming and Contemplation are all Mahāyāna, all take the true mark as object, borrowing gradual and indeterminate to assist perfect cultivation.

The meanings of these four perspectives differ; one should contemplate them deeply and not confuse them.

Among these four, the gradual: The *Lotus Sutra* possesses the three gradual aspects. The Great Master himself said: "From the cow comes milk, up to ghee"—this proves the gradual. This refers to the five periods following in sequence being named gradual, not the Dharma being gradual. "Such people should use this Dharma to gradually enter Buddha-wisdom"—this narrates that in the past there was this gradual Dharma. "Even raising a single hand or slightly bowing the head"—this is the meaning of perfect people using gradual methods to assist cultivation. Based on text, the *Lotus* is solely perfect, without further mixture, exclusivity, or conjunction, because it gathers all expedient and small teachings into the One Vehicle. Based on period, Dharma, and meaning, why would the three gradual aspects hinder it? How would they burden the perfect?

**Sentient and non-sentient are one.** The *Auxiliary Commentary* has ten explanations; the text and principle are comprehensive. Here, I offer one additional explanation. Inner and outer, mind and object, are distinct—this is the conventional truth of phenomena. Observing that the inner mind has no nature, the outer objects have no reality—this is the absolute truth of principle. Viewed from principle, they have never been two. Seen from phenomena, they have never been non-dual. Duality and non-duality are attained within a single thought. This single thought of penetrating understanding wisdom is neither inner nor outer, yet both inner and outer. The ten directions and three times are only within a single thought; outside the thought, there is no dharma. This is the ultimate principle. If one thinks that inside or outside the thought there is a single dharma that can be obtained, it is all empty and false, not true wisdom. Designating this true wisdom as Buddha-nature—when Buddha-nature appears, how could mind and object remain?

**Briefly pointing to the three gates, the general meaning lies in the one sudden.** The three gates refer to the three types of Calming and Contemplation in the preface: gradual, indeterminate, and perfect-sudden. "The general meaning lies in the one sudden" refers solely to the perfect. According to the *Auxiliary Commentary*, the sequential questions and answers are not the Great Master's analysis but Zhang'an's. The *Record* says: "Cutting short and simplifying bodily conduct is called 'single practice' (一行), not based on a single principle." Now, examining the sutra's meaning, it is named from the principle. The text says: "As heard, cultivate and learn, able to enter the *Samādhi of Single Practice*, face-to-face see all Buddhas." Based on this, it is named based on a single principle. These four samādhis—sitting, walking, half-walking half-sitting, neither walking nor sitting—are all based on the activity of single practice. The *Pratyutpanna*, *Lotus*, *Vaipulya*, and *Suīyì* samādhis can all be understood based on principle. Following the example of the meaning of the four types of samādhi, although the *Zhiguan* quotes different texts, their essence is the same as now taken. The general explanation is simply to penetrate that a single thought of one's own mind is the Dharma-realm. The Buddhas of the ten directions and all sentient beings share the same non-abiding. Fundamentally, the One Dharma-realm is the body and the land. There is no that or this, no root or abode, no cultivation or non-cultivation, no realization or non-realization, no ordinary or sage. It is only that sentient beings, by their own assertion, are bound by deluded thoughts, being ordinary, not cultivating, not realizing, calling the Buddha sage, realization, cultivating realization, sagehood. Sentient beings forcibly establish these. Within the Buddha's stage, these names do not exist at all.

What the Buddhas see: all bodies are the Dharma-body; all lands are Buddha-lands; all dharmas are Buddha-dharmas; all minds are the One Mind. Pushing to the extreme, seeking throughout the ten directions and three times, there is not a fiber's breadth of form or mind that is not Buddha-principle. The wisdom-mirror is clear, universally pervading the Dharma-realm, always without a single affair, serene in body and mind, with nothing to perform. The Buddha's mind is like this; I study Buddha-wisdom, using the mind like the Buddha—this is Calming and Contemplation. The Buddha's manifestation is my mind's manifestation, yet not manifesting; it is merely the reflection in the mirror of one's own mind.

**Question:** Then, is there truly no external Buddha to see? **Answer:** Self and other are not two. However, the Tathāgata has the great compassion of same substance; sentient beings have the power of habitual tendencies. Striking the wisdom-mirror of same substance, according to the impressions on their minds, they perceive the marks of excellence—the image in the mirror. Yet, it does not leave the mirror, nor is it the mirror itself. According to the clarity, excellence or ugliness, the perceivers are a thousandfold different, the appearances also ten thousand varieties. Some with deep, thick faculties perceive a Buddha-body millions of yojanas tall, with a lifespan of immeasurable, incalculable kalpas, taking worlds as numerous as Ganges' sands, dust-mote Buddha-lands as the pure, wonderful land, expounding immeasurable, boundless, unspeakable, unspeakable Dharma gates. Some, with the different retributions of humans and gods, manifest the eight aspects, benefiting for no more than several hundred years. Some, with the tiny forms of the three wretched paths, blood-drinking creatures, see or hear a different body temporarily able to save from suffering, like clouds in the sky, moon in water, fleeting and uncertain. All these arise from the single thought of the perceiver's mind, saying the Buddha's form-body comes in response. The Buddha actually has no

**Explanation of the Title in Three Parts:** 1. **Intention (意)** 2. **Meaning (義)** 3. **Textual Meaning (文意)**

The meanings of these four perspectives differ; one should contemplate them deeply and not confuse them.

**Explanation of the Title in Three Parts:** 1. **Intention (意)** 2. **Meaning (義)** 3. **Textual Meaning (文意)**

The meanings of these four perspectives differ; one should contemplate them deeply and not confuse them.