法華玄義釋籤 20.11

20.11

次約觀門者，此三觀中頓觀一種全同《止觀》，漸及不定少分不同。漸初不云先修歸戒，下去文同。如前教中初即人天，此中道理初亦歸戒，但是文略。不定但寄漸次論發不定，若彼《止觀》但論從師所受修行不定，故彼文云「或漸或頓或止或觀」。既云天台傳於南嶽，不可從師傳於所發，是故不同。此約昔聞今隨修觀所發不定。又漸次觀云，從初發心為圓極故修阿那般那，彼《止觀》意亦復如是。故彼三種初皆知圓。人不見之，便謂《止觀》漸初不知圓極之理，名為別教者，謬之甚矣。稟此一家，皆須諳臆，信其虛說，徒費餘言。

Next, regarding the gate of contemplation: among these three contemplations, the sudden contemplation is entirely the same as in the Zhiguan, while the gradual and indeterminate [contemplations] differ in small part. At the beginning of the gradual [contemplation], it does not state that one first cultivates the refuges and precepts, though the text below is the same. Just as in the preceding teachings the beginning is precisely humans and devas, by this reason the beginning here is also the refuges and precepts, but the text is simply abridged. The indeterminate [contemplation] merely relies on the gradual sequence to discuss what is awakened indeterminately. As for that Zhiguan, it only discusses indeterminate practice as received from a master; hence that text states: 'either gradual or sudden, either cessation or contemplation.' Since it is said that Tiantai received the transmission from Nanyue, one cannot receive what is awakened from a master; therefore they are not the same. This [present text] concerns what is awakened indeterminately according to past hearing and current cultivation of contemplation. Furthermore, the gradual contemplation states that from the initial arousal of the mind, for the sake of the perfect ultimate, one cultivates ānāpāna; the intent of that Zhiguan is also like this. Hence at the beginning of all three kinds, one knows the perfect. People who do not see this then claim that at the beginning of the gradual [contemplation] in the Zhiguan one does not know the principle of the perfect ultimate and call it the Separate Teaching—this is a grave error! Those who receive [the teaching of] this one school must master it by heart; to believe their empty talk is a waste of words.