摩訶止觀 3.209

3.209

復次，四種止觀當分圓、漸。三藏中有從初心方便來入真位，此名為漸。三十四心斷結成果，豈不名圓？通、別中，初心乃至後心，豈無漸圓？圓中當體，理極稱圓；亦有初心乃至四十一地，豈不是漸？妙覺究竟，豈不是圓？圓圓非漸圓，圓漸非漸漸。故知當分，皆具二義也。《法華疏》中應廣說。

Furthermore, each of the four kinds of calming and contemplation inherently possesses the perfect and gradual within its own division. In the Tripiṭaka [teaching], there is entering the true stage from the provisional means of the initial mind; this is called gradual. Cutting off fetters with thirty-four minds to achieve the fruit—how could this not be called perfect? In the shared and distinctive, from the initial mind up to the final mind, how could there not be gradual and perfect? In the perfect, the principle itself being ultimate is called perfect; yet there are also from the initial mind up to the forty-one grounds—how is this not gradual? Subtle awakening being ultimate—how is this not perfect? The perfect of the perfect is not the gradual-perfect; the gradual of the perfect is not the gradual of the gradual. Therefore we know that within their own divisions, all are endowed with the two meanings. This should be explained extensively in the Commentary on the Lotus Sūtra.