摩訶止觀 1.11

1.11

「不定」者，無別階位，約前漸後頓，更前更後，互淺互深；或事或理，或指「世界」為「第一義」，或指「第一義」為「為人」、「對治」；或息觀為止，或照止為觀，故名不定止觀。疑者云：「教境名同，相頓爾異。」然同而不同，不同而同。漸次中六，善惡各三，無漏總中三，凡十二不同，從多為言，故名不定。此章同大乘、同實相，同名止觀，何故名為辯差？然同而不同，不同而同。漸次中九不同，不定中四不同，總有十三不同，從多為言，故名不同耳。「一切聖人皆以無為法而有差別」即其義也。

As for the "indeterminate," it has no distinct steps or ranks: based on the preceding gradual and the succeeding sudden, it alternates earlier and later, mutually shallow and mutually deep; now phenomenon, now principle; now designating the "mundane [mode of teaching]" as the "supreme meaning," now designating the "supreme meaning" as "for the individual" or "as a remedy"; now resting contemplation to be calming, now illuminating calming to be contemplation. Hence it is named indeterminate calming and contemplation. A doubter says: "The names of the teachings and objects are the same, yet their aspects are suddenly different." Yet they are the same and not the same, not the same and the same. Within the gradual there are six—three each for good and evil—and within the uncontaminated as a whole there are three, making twelve differences in all; speaking in terms of the majority, it is named indeterminate. In this section, they are identical in Mahāyāna, identical in true reality, and identically named calming and contemplation; why then is this named discerning differences? Yet they are the same and not the same, not the same and the same. Within the gradual there are nine differences, and within the indeterminate there are four differences, making thirteen differences in all; speaking in terms of the majority, they are simply named not the same. "All noble ones are differentiated on the basis of unconditioned dharmas" is precisely this meaning.