---
title: "靈峰蕅益大師宗論 · 教觀要旨荅問十三則"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46dbd0n5mk104dbyt8u7r"
---
### 教觀要旨荅問十三則原問附
> Thirteen Questions on the Essentials of Doctrine and ContemplationOriginal Question Attached
問：三界唯心，萬法唯識，二義同邪？異邪？
> Question: When we say "The three realms are merely mind" and "All phenomena are merely consciousness," are these two principles the same or different?
荅：心識通有真妄，局則心約真、識約妄。唯心是性宗義，依此立真如實觀；唯識是相宗義，依此立唯心識觀。料簡二觀，須尋《占察行法》，方知同而異、異而同矣。
> Answer: The Mind and the Consciousness generally share both true and false aspects. When examined specifically, "Mind" refers to the True and "Consciousness" refers to the False. The doctrine of "Only Mind" is the essence of the Reality School, based on which the True Suchness Contemplation is established. The doctrine of "Only Consciousness" belongs to the Characteristics School, based on which the Mind-Only Consciousness Contemplation is established. To clearly distinguish these two contemplations, one must consult the \*Divination Practice Manual\*. Only then will one understand that they are both the same yet different, and different yet the same.
問：遍計依他須破，圓成還須破否？圓成不須破，遍計依他亦不須破否？破與不破，乞師細剖。
> \*\*Question:\*\* We understand that the false views (Parikalpita) and dependent nature (Paratantra) must be abandoned. Does this also mean the perfect nature (Parinishpanna) must be abandoned? Or, if the perfect nature doesn't need to be abandoned, does that mean the false views and dependent nature also don't need to be abandoned? I earnestly ask you to analyze this matter of abandonment versus non-abandonment in detail.
荅：三性元非定三，亦非定一。言遍計依他入圓成實者，只達遍計本空，依他如幻，即是圓成實性，非別有也。若存圓成實見，還是遍計，亦須破盡。若知三性即三無性，則遍計依他本無可破。無可破，所以具明淨分。三性須破盡，所以復明三無性也。更以喻明，達繩即麻，則依他非實，遍計安有。謂繩是蛇，則麻性不改，恐怖妄生。迷時全麻是蛇，蛇繩麻皆迷情。悟時全蛇是麻，麻繩蛇皆悟境。儻謂麻即繩，麻非繩，麻亦繩亦非繩，麻非繩非非繩，又謂繩即蛇，繩非蛇，繩亦蛇亦非蛇，繩非蛇非非蛇，乃至展轉互作四句，皆成遍計。若不起性計，深知不變隨緣、隨緣不變之理，以四悉檀因緣，巧說種種四句，則三性三無性二義並成。故知非破非立，而論破立，破立同時，破立不二。
> Answer: The Three Natures are neither inherently three nor inherently one. When it is said that the Nature of Mental Construction and the Nature of Dependence on Others lead to the Nature of Ultimate Reality, it simply means that realizing the Essential Nature of Mental Construction is originally empty, and the Nature of Dependence on Others is like an illusion—this itself is the Nature of Ultimate Reality, without any separate existence. If one clings to a fixed view of the Nature of Ultimate Reality, this itself becomes Mental Construction and must be utterly dismantled. If one understands that the Three Natures are identical to the Three Non-Natures, then the Nature of Mental Construction and the Nature of Dependence on Others have nothing inherently to be destroyed. Since nothing needs to be destroyed, we can fully express the pure aspect. That the Three Natures must be completely uprooted is precisely why we also explain the Three Non-Natures. Let us clarify with a metaphor. Understanding a rope as merely hemp shows that what depends on others is not real, so how could Mental Construction exist? Mistaking the rope for a snake, the nature of the hemp remains unchanged, yet false terror arises. In delusion, the entire hemp appears as a snake—the snake, rope, and hemp are all distorted perceptions. In awakening, the entire snake is revealed as hemp—the hemp, rope, and snake are all states of enlightenment. If one insists that "hemp is rope," "hemp is not rope," "hemp is both rope and not rope," or "hemp is neither rope nor not rope," and likewise clings to "rope is snake," "rope is not snake," "rope is both snake and not snake," or "rope is neither snake nor not snake," even extending these four propositions endlessly, all become Mental Construction. But if one does not cling to inherent natures, deeply understands the principle of the Unchanging yet Responsive, and the Responsive yet Unchanging nature of all things, then skillfully, through the Four Means of Guidance (Four All-embracing Bodhisattva Practices), one can cleverly discuss these four propositions. Then both the Doctrine of Three Natures and the Doctrine of Three Non-Natures are simultaneously established. Thus we understand: neither denial nor affirmation, yet we speak of denial and affirmation; denial and affirmation happen together, and denial and affirmation are non-dual.
問：三因圓具，方稱圓修。請示現前一念，何為正緣了，及一一位中因相差別，令不生上慢退屈也。
> Student: It is said that when the three causes (direct cause, enabling cause, and completed cause) are fully present, it is called perfect cultivation. Please explain: in this present moment of awareness, what constitutes the correct "enabling cause" (the wisdom that leads to enlightenment) and the "completed cause" (the innate enlightened nature)? Also, please clarify the specific differences in causes and their progressive stages, so that practitioners will neither develop arrogant pride nor feel discouraged and retreat.
荅：性具三因，止現前惑業苦三而已。惑即了因種子，業即緣因種子，苦即正因佛性也。若就行人點三因者，能觀觀，即了因佛性；所觀境，即緣因佛性；若能若所、若心若法，唯一實諦，即正因佛性。了知此三，依此修習，是名字位相；此觀力深，圓伏五住，是觀行位相；六根清淨，是相似位相；八相成道，三身圓顯，是分證位相；盡無明源，窮覺海邊底，是究竟位相。知一念圓具三因，安生退屈？知道力非可浪階，安生上慢？思之修之。
> Answer: Nature inherently possesses the three causes: Cessation manifests only the three aspects of confusion, karma, and suffering. Confusion is the seed of the cause of wisdom (Understanding Cause); karma is the seed of the cause of practice (Conditioning Cause); suffering is the Buddha-nature of the primary cause (Direct Cause). For practitioners, when indicating these three causes: The subject that observes is the Buddha-nature of the Understanding Cause. The object that is observed is the Buddha-nature of the Conditioning Cause. Whether subject or object, whether mind or phenomena, all are the single ultimate truth, which is the Buddha-nature of the Direct Cause. Understanding these three and cultivating accordingly corresponds to the stage of Name and Doctrine. When this contemplation becomes deep, completely subduing the five abodes of confusion, it is the stage of Contemplation and Practice. When the six senses become pure, it is the stage of Resemblance and Realization. When manifesting the eight aspects of enlightenment, and the three bodies are fully revealed, it is the stage of Partial Realization. When the source of ignorance is exhausted and the farthest shore of the ocean of enlightenment is reached, it is the stage of Ultimate Realization. Knowing that a single thought perfectly contains the three causes, how could one ever be discouraged? Understanding that realization cannot be attained through casual effort, how could one become arrogant? Reflect on this and cultivate it.
問：正觀心時，豎窮橫遍，微塵剎土，一念圓具，如是觀察，契具字法門否？設起異見，以四運四性推之。設不起異見，止如上念念現前邪？或有他法邪？
> Question: When rightly contemplating the mind, vertically penetrating to the farthest heights and depths, horizontally covering all directions, from the tiniest particles to countless lands—one single thought encompasses all completely. When observing in this way, does this align with the teaching of complete perfection? If divergent views arise, use the methods of the four stages and four natures to investigate them. If no divergent views arise, should one simply remain, moment by moment, in the presence of this awareness? Or is there another method?
荅：秖是虛解，未實現前，還將二種觀道，善巧進修，別無他術。的於一塵中，見法界性相始終，方成妙觀。
> Answer: This is merely conceptual understanding, not yet realized before you. You should still use the two kinds of contemplative paths to skillfully advance in practice—there is no other method. Only when you can directly see the true nature and characteristics of the Dharma realm from beginning to end within a single particle of dust will you achieve the wondrous contemplation.
問：正觀心時，眼見色如鏡照像，耳聞聲如空中風，乃至意識覓能緣者，了無蹤跡。正恁麼時，如何？又有時如無事人，有時如知事人，有時如有事人，有時如疑事人，盤結在心，如何併除？
荅：見色如鏡像，聞聲若空風，能緣無蹤跡，皆色陰未破境界。須推此覓能緣者，阿誰能覓？不暫時忘卻四運工夫，即了義正修。如無事時，四運推破，不可坐在無事甲裡，如知事有事疑事時，推此知者有者疑者，如此則盤結自除。不必畏其盤結，立意併除也。
問：推揀時，心不可得，何有三觀？境不可得，何有三諦？心境總不可得，何有能所？如是契了義否？
> Question: When you single-mindedly investigate, the mind cannot be grasped—so how can there be the Three Contemplations? The world cannot be grasped—so how can there be the Three Truths? When both mind and world are ungraspable, how can there be a subject and object? Does this truly align with the ultimate meaning?
荅：心境不可得，為竟斷滅邪？若竟斷滅，只今誰問此法？若不斷滅，心不可得，真是一心三觀；境不可得，真是一境三諦；若總不可得，能所融絕，真是心境不二。虎谿尊者頌云：「境為妙假觀為空，境觀雙忘即是中。忘照何曾有先後，一心圓絕了無蹤。」唯忘故照，唯照故忘。果然一名不落，則萬別千差，名義俱彰矣。
> Answer: If mind and objects are both unobtainable, does that mean they are completely annihilated? If they were completely annihilated, who is it right now asking this question? If they are not annihilated, mind being unobtainable truly is the Single Mind with Three Contemplations; objects being unobtainable truly is the Single Object with Three Truths. If everything is unobtainable, subject and object merge and transcend, truly this is the non-duality of mind and objects. Master Tiger Brook's verse says: "Object is wondrous provisional, contemplation is emptiness; When object and contemplation are both forgotten, that is the middle. Forgetting and illuminating have never been sequential; The one mind perfectly complete, leaving no trace." Only through forgetting is there illumination; only through illumination is there forgetting. If indeed no name is clung to, then the ten thousand distinctions and thousand differences—all names and meanings—shine forth fully.
問：根身器界，達之唯一心建立。此心有邪？無邪？亦有無邪？非有無邪？若在當人密悟，就悟處有淺深邪？正否邪？
> Question: Our body, senses, and the physical world – all are established by the One Mind. Does this Mind exist? Does it not exist? Does it both exist and not exist? Or does it neither exist nor not exist? And for those who realize this directly, does their realization have depth? Is there a right and wrong way to awaken to it?
荅：根身器界，無論達與不達，從來只是唯心，非心建立法，非法從心立。若有能建所建，不名唯心，以心外無法，故名唯心。唯心則唯色唯香等義，一切俱成。此妙心法，離四句、絕百非，唯以妙悟領之，悉檀說之，的的可於四門入道，但不落四句。而圓照四句，即為正為深。儻離四句，又墮第五不可說句中，即為邪為淺。
> Answer: The physical body, the material world, and all phenomena—whether one realizes it or not—have always been only Mind. It is not that the Mind creates the Dharma, nor that the Dharma arises from the Mind. If there were an establisher and something established, that would not be called "Mind-Only." Because there is no Dharma outside the Mind, it is called "Mind-Only." Since it is Mind-Only, principles like "only form," "only fragrance," and so forth—all are perfectly established. This wondrous Dharma of Mind transcends the four propositions and goes beyond the hundred negations. It can only be grasped through marvelous awakening and expressed through the four modes of expounding. It is indeed possible to enter the path through the four approaches, but one must not fall into the four propositions. To thoroughly illuminate the four propositions is to be correct and profound. If one departs from the four propositions and yet falls into the fifth category of "the inexpressible," that is erroneous and shallow.
問：《集要》釋一體三寶云「現在一念，本具三諦。在迷不覺，是為法寶，能覺三諦之智，是為佛寶，諦智和合，是為僧寶。」夫眾生念念趣境，不了自心，觸處相違，無能覺智及和合義，豈唯具法寶邪？
> The \*Collection of Essentials\* explains the "Three Jewels as One Essence" by saying: "In this very present thought, the three truths are inherently present. Due to delusion, one is unaware of this. This unawareness constitutes the Dharma Jewel. The wisdom that awakens to the three truths constitutes the Buddha Jewel. The harmony of truth and wisdom constitutes the Sangha Jewel." But all of a sentient being's thoughts chase after external objects; they do not understand their own mind. Whatever they encounter contradicts them. They lack the wisdom to awaken and that harmony. How then could they possess only the Dharma Jewel?
荅：眾生趣境，果有心外之境可趣邪？果離覺體外，有能趣之妄念邪？即彼能趣妄覺、所趣妄法，果可分別令各在一處邪？若念念趣外，終無外法可趣，亦無離覺體之念，亦無二處可分，則理即三寶煥然。
> Answer: When sentient beings chase after external objects, is there truly an external reality to chase? Or is there, apart from the enlightened mind, a deluded thought that does the chasing? Can that chasing deluded awareness and the deluded objects it chases be separated into distinct locations? If moment by moment the chasing goes outward, yet ultimately there is no external thing to chase, no thought separate from the enlightened mind, and no two separate locations, then in principle the Three Jewels shine forth clearly.
問：介爾之心，本無邊畔、去來，亦非斷滅。今念念閒，策善不敢違，思惡不敢匿，每向三尊前，求哀悔過。如是用心，契正修否？
> Question: My mind, in its fundamental nature, has no boundaries, no coming or going, and is not something that ceases to exist. Now, in every thought, I strive to do good without hesitation and hide no bad intentions. I constantly confess my faults and seek forgiveness before the Three Jewels. Does this approach align with correct practice?
荅：能策能思之心，與所策所思之善惡，有邊畔去來可得否？若達善惡之性即是實性，無形像邊畔、動靜去來、始終生滅，則必修善日增、修惡日損，而增損了不可得，即是正修行路。若見有善可增、有惡可損，成於偏小。若不見有，任其善惡，成於魔外。審之。
> Answer: Can the mind that initiates and reflects, and the good and evil it initiates and reflects upon, be found to have boundaries, coming or going? If you realize that the nature of good and evil is itself true nature—formless, without boundaries, movement, stillness, coming, going, beginning, end, birth, or cessation—then cultivating goodness will naturally increase day by day, and cultivating evil will naturally decrease, yet the very concepts of increase and decrease are ultimately ungraspable. This is the true path of practice. If you see goodness as something to increase and evil as something to decrease, you fall into one-sidedness and narrowness. If you see nothing at all and let good and evil run their course, you fall into the path of demons and heretics. Examine this carefully.
問：持經時，如何即字字句句，當體不思議境？
> Question: While reciting a sutra, how can one make every word and phrase itself be an inconceivable state, directly as it is?
荅：字句法性，本不可思議，更問如何，成思議矣。若平日觀心得力，正持經念佛，不與觀心違，此真如實觀之門。未達者，須用唯心識觀，四運四性推此字句之性。若知其當體即空，舉體即假，亦復即中，則思議心息矣。
> Answer: The nature of words and phrases is itself inherently inconceivable. If you ask further "how is this so," you fall back into conceptual thinking. If your daily practice of mind contemplation has gained strength, then reciting sutras and chanting the Buddha's name will not conflict with mind contemplation—this is the gate of true suchness and reality contemplation. For those who have not yet realized, they must use the contemplation of mind-only, examining the nature of these words and phrases through the four functions and four characteristics. If you understand that their very essence is emptiness, their entire nature is provisional appearance, and they are also the Middle Way, then conceptual thinking will come to rest.
問：煩惱即菩提，生死即涅槃，為約迷約悟，約性約修？
> Question: When we say, "Afflictions are enlightenment, birth and death are nirvana," does this refer to delusion and awakening, or to inherent nature and cultivation?
荅：法爾理性，不關迷悟。悟知其即，非悟方即。迷不知即，未嘗不即。惟有此即是之性，方可起即是之修。所起之修，究竟即性，無性外少法可得。
> Answer: The fundamental principle of the True Nature operates of itself, beyond confusion or awakening. When awakened, one recognizes things are already this way—but it’s not that awakening makes them so. When confused, one fails to see this truth, yet has never left it. It is precisely because this nature is already like this that practice can arise from this foundation. The practice that emerges ultimately is nothing other than this nature itself—there is not a single thing to be found outside it.
問：一念不生全體現，一念不生即如如佛。為復惟圓頓邪？亦有偏有漸，有邪正邪？
> Question: "The entire essence manifests when not a single thought arises; not a single thought arising is the Thus Come Buddha. Is this only for the Perfect and Sudden teachings, or does it also apply to the Partial, Gradual, or even deviant teachings?
荅：以名定義，萬無一得；以義定名，萬無一失。圓頓之談，隨類各解。外人計緣影為心，如石壓草，制令不生，謂是即如如佛，其實成無想外道。稟藏教人，知根塵為緣，則有念生，遠離根塵，念性永寂，得入涅槃，名如如佛，其實止成小果。稟通教人，了知念無自性，求其生相了不可得，名如如佛，其實止是乾慧。稟別教人，謂生者是妄識，真如凝然不生，名如如佛，亦名素法身，還須智行嚴之。惟有稟圓教人，了知現前一念即是法界，不變隨緣，無生說生，隨緣不變，生即不生，是故全體顯現，名如如佛，即與三世諸佛，體用平等。前三教為偏，惟圓教為圓。後三教俱有頓義，惟藏教屬漸。四教皆正，外道為邪。嗟嗟！世之乘言滯句者，輒云一念不生，即如如佛。曾簡點及此邪？圓頓宗旨，有名無義久矣。
> Answer: If you define truth by names alone, nothing can be grasped; if you define names by meaning, nothing is lost. The teaching of Complete and Sudden \[Enlightenment\] is understood differently according to one’s capacity. Outsiders take the conditioned reflections of consciousness as the mind, suppressing thoughts like pressing down grass with a stone, forcing them not to arise, and claim this is the “Thus-Come Buddha.” In reality, they become outsiders of non-thought. Those who adhere to the \*Scripture-Treasure\* teaching know that sense faculties and objects are conditions, and when these conditions arise, thoughts are born. By distancing themselves from faculties and objects, they quiet the nature of thought forever, enter nirvana, and call this the “Thus-Come Buddha.” In truth, they merely attain a small fruit. Those who adhere to the \*Penetrating\* teaching understand that thoughts have no inherent nature. Seeking the origin of their arising, they find it utterly ungraspable. They call this the “Thus-Come Buddha,” but it is merely dry wisdom. Those who adhere to the \*Distinct\* teaching say that arising is deluded consciousness, while Suchness is tranquil and does not arise. They call this the “Thus-Come Buddha,” also known as the Unadorned Dharma-Body, which still requires wisdom and practice to adorn it. Only those who adhere to the \*Complete\* teaching understand that the present single thought is the Dharma-Realm itself. It is unchanging yet adapts to conditions; without arising, it speaks of arising. Adapting to conditions yet unchanging, arising is itself non-arising. Therefore, it appears in its entirety and is called the “Thus-Come Buddha.” This is equal in essence and function to all Buddhas of past, present, and future. The first three teachings are partial; only the Complete teaching is perfect. The latter three all contain the meaning of Suddenness, while only the \*Scripture-Treasure\* teaching belongs to the Gradual. All four teachings are correct; only the outsiders are deviant. Alas! Those in the world who cling to words often say, “Not a single thought arising—this is the Thus-Come Buddha.” Have they ever examined this closely? The teaching of Complete and Sudden \[Enlightenment\] has long been just a name without substance.
問：《中論》一偈，以配四教，為定別配邪？亦隨類各解邪？幸剖實義，以驗教眼。
> Question: For the four teachings matched to a verse from the \*Madhyamaka Śāstra\*, is this a fixed pairing? Or is the interpretation different for each category? Please explain the true meaning, to test my understanding of the doctrines.
荅：偈攝權實事理，罄無不周。天台依立四教，前不具後，後必具前，載在廣文，昭若日月矣。若隨類各解，復各四別。如因緣所生法，有人聞之，便謂諸法仗因託緣，展轉生起，別無梵天微塵等以為因緣，亦非無因無緣而有諸法。又人知因無實因，緣無實緣，生無實生，法無實法，如空華夢物，說名因緣所生。又人知無明為因，境界為緣，出生十界因果差別。又人知一心具足三千性相為因，隨於迷悟，具成十界染淨為緣。次即空句，有人聞之，便謂諸法無我、我所故空。又人謂法體自空，非滅故空。又人謂法無實性，體不可得故空。又人謂法法非空非假非中，三諦俱破故空。次假名句，有人聞之，便謂俗諦是有，故稱假名。又人謂諸法如幻，故稱假名。又人謂法法出生十界因果差別，故稱假名。又人謂法法即空即假即中，三諦俱立，故稱假名。次中道句，有人聞之，便謂離斷離常，故名中道。又人謂真俗不二故中。又人謂非空非假故中。又人謂法法無非實相實性，假空皆中，不見有法異於法界故中。然初一人無我我所之空，生死非即涅槃，空義不成。俗諦是有之假，法法不相融攝，假義不成。離斷離常之中，不證法身應本，中義不成，覈實秖成因緣所生法一句耳。第二人諸法如幻之假，不知幻復作幻，假義不成，真俗不二之中，不知中體不空，中義不成，覈實秖成因緣即空句耳。第三人非空非假之中，不知中道具一切法、遍一切法，不知法法無非中道，覈實秖成因緣即空即假句耳。惟第四人了知因即法界，攝一切法，更無一法出過於因緣即法界，乃至能生所生罔非法界。空亦法界，假亦法界，中亦法界。通則具收四句，別則即中一句便足。此智者大師所以棄通取別，直依四句而明四教也。復次因緣所生法，即生滅四諦。我說即是空，即無生四諦。亦名為假名，即無量四諦。亦名中道義，即無作四諦。復次知正因緣境者，生滅無生無量無作皆因緣也；知即空者，皆即空也；知即假者，皆假名也；知中道者，皆中道也。復次知生滅四諦者，因緣空假中皆生滅也；知無生四諦者，皆無生也；知無量四諦者，皆無量也；知無作四諦者，皆無作也。
> A verse succinctly encompasses the provisional and the real, principle and phenomena, leaving nothing uncovered. The Tiantai school established its four teachings based on it: the earlier ones lack what follows, but the later ones invariably include what came before. This is fully detailed in authoritative texts, as clear as the sun and moon. When it comes to different interpretations according to one’s capacity, each teaching has four further distinctions. Consider the phrase "all phenomena arise from causes and conditions": Some hear this and understand that all things depend on causes and conditions, arising and ceasing in succession, with no other creator like Brahma or atoms as their cause, nor do phenomena arise without any cause or condition. Another person knows that cause is not a real cause, condition is not a real condition, arising is not a real arising, and phenomena are not real phenomena; they are like empty flowers or dream objects, merely called "phenomena arising from causes and conditions." Another person understands that ignorance is the cause and sensory objects are the condition, giving rise to the different causes and results of the ten realms. Another knows that the single mind contains the three thousand inherent qualities and characteristics as the cause, and according to delusion or awakening, it becomes the pure or impure conditions of the ten realms. Next comes the line "I say it is empty." Some hear this and say that all phenomena are empty because there is no self or what belongs to self. Another says that phenomena are empty by nature, not empty because they are annihilated. Another says that phenomena have no true nature, their substance is ungraspable, hence empty. Another says that every phenomenon is neither empty, nor provisional, nor middle—the three truths are all refuted—hence empty. Next comes the line "This is also called the provisional name." Some hear this and say that conventional truth exists, hence it is called a provisional name. Another says that all phenomena are like illusions, hence called a provisional name. Another says that each phenomenon gives rise to the distinctions of cause and effect in the ten realms, hence called a provisional name. Another says that every phenomenon is simultaneously empty, provisional, and middle—the three truths all established—hence called a provisional name. Next comes the line "This is also the meaning of the Middle Way." Some hear this and say that it avoids extremes of annihilation and permanence, hence called the Middle Way. Another says that because true reality and conventional truth are not two, it is called the Middle Way. Another says that because it is neither empty nor provisional, it is called the Middle Way. Another says that every phenomenon is none other than the real mark and true nature—the provisional and the empty are both the Middle Way—one sees nothing that is different from the Dharma Realm, hence it is called the Middle Way. However, for the first person, the emptiness that denies a self and what belongs to self: birth and death are not nirvana, so this view of emptiness is incomplete. The conventional truth as existence: phenomena do not interpenetrate, so the view of the provisional is incomplete. The Middle Way as avoiding extremes: they do not realize the ground of the response-body, so the view of the Middle Way is incomplete. In reality, this person only understands the line "all phenomena arise from causes and conditions." For the second person, the provisional name as illusion: they do not know that illusion itself can create further illusions, so their view of the provisional is incomplete. The Middle Way as non-duality of true and conventional: they do not know that the substance of the Middle Way is not empty, so their view of the Middle Way is incomplete. In reality, this person only understands the line "I say it is empty." For the third person, the Middle Way as being neither empty nor provisional: they do not know that the Middle Way includes all dharmas and pervades all dharmas, nor that every phenomenon is none other than the Middle Way. In reality, this person only understands the line "I say it is empty \[and\] this is also called the provisional name." Only the fourth person understands that the very cause is the Dharma Realm, encompassing all dharmas, with nothing that goes beyond it. Causes and conditions are themselves the Dharma Realm. Even what gives rise and what arises are nothing but the Dharma Realm. Emptiness is also the Dharma Realm, the provisional is also the Dharma Realm, and the Middle is also the Dharma Realm. From a general perspective, it includes all four lines. From a specific perspective, the single line of the Middle Way is sufficient. This is why Great Master Zhiyi set aside the general meaning and adopted the specific, directly using the four lines to clarify the four teachings. Furthermore, "all phenomena arise from causes and conditions" corresponds to the Four Noble Truths of arising and ceasing. "I say it is empty" corresponds to the Four Noble Truths of no-arising. "This is also called the provisional name" corresponds to the Four Noble Truths of the immeasurable. "This is also the meaning of the Middle Way" corresponds to the Four Noble Truths of no-effort. Moreover, one who knows the realm of proper causes and conditions sees that the Four Noble Truths—arising and ceasing, no-arising, immeasurable, and no-effort—are all causes and conditions. One who knows emptiness sees that they are all emptiness. One who knows the provisional sees that they are all provisional names. One who knows the Middle Way sees that they are all the Middle Way. Furthermore, one who knows the Four Noble Truths of arising and ceasing sees that the three truths (emptiness, provisional, and Middle) are all arising and ceasing. One who knows the Four Noble Truths of no-arising sees that they are all no-arising. One who knows the Four Noble Truths of the immeasurable sees that they are all immeasurable. One who knows the Four Noble Truths of no-effort sees that they are all no-effort.