摩訶止觀 3.199

3.199

○四、明漸頓者，漸名次第，藉淺由深；頓名頓足、頓極。此亦無別意，還扶成偏、圓。三教止觀悉皆是漸；圓教止觀名之為頓。此是按名解釋，其義已顯。今更廣料簡，使無遺滯。若前二教止觀是漸而非頓，力不及遠，但契偏真；圓教止觀是頓而非漸，行大直道，即邊而中；別教止觀亦漸亦頓。何以故？初心知中，故名亦頓；涉方便入，故名亦漸。

4. Explaining the gradual and sudden: "Gradual" means sequential, relying on the shallow by which to proceed to the deep; "sudden" means suddenly complete, suddenly reaching the ultimate. This also has no different purport, but rather corroborates and establishes the biased and the perfect. The calming and contemplation of the [first] three teachings are all gradual; the calming and contemplation of the perfect teaching is termed sudden. This is explaining according to the names, and their meaning is already evident. Now we will further distinguish them in detail, so that nothing remains unclarified. If the calming and contemplation of the preceding two teachings are gradual and not sudden, their power does not extend far, and they only accord with biased truth; the calming and contemplation of the perfect teaching is sudden and not gradual, walking the great direct path, identifying the extremes with the middle; the calming and contemplation of the distinctive teaching is both gradual and sudden. Why is this? Because the initial mind knows the middle, it is termed also sudden; because one enters by proceeding through provisional means, it is termed also gradual.