摩訶止觀 6.167

6.167

圓教初知中道，亦前破兩惑，奢促有異。何以故？別除兩惑，歷三十心，動經劫數，然後始破無明。圓教不爾，秖於是身即破兩惑，即入中道，一生可辦。譬如賊有三重，一人器械鈍、身力羸、智謀少，先破二重，更整人物，方破第三，所以遲迴日月。有人身壯、兵利、權多，一日之中即破三重，不待時節。以此喻之，其義可見。又如兩鐵，一種種燒治，方有利用；一是古珠，即燒即利。為是義故，圓教初心即修三觀，不待二觀成。以是義故，即須明第三觀也。

In the perfect teaching, one initially knows the middle way, and likewise first eliminates the two delusions, but there is a difference in speed. Why is this? In the distinctive [teaching], eliminating the two delusions requires traversing the thirty minds, repeatedly taking kalpas of time, before one finally destroys avidyā. The perfect teaching is not like this: directly within this very body one breaks the two delusions and directly enters the middle way, which can be accomplished in a single lifetime. It is, for example, like a robber who has three ramparts: one person whose weapons are dull, bodily strength frail, and wisdom and tactics scarce, first breaks through two ramparts, then reorganizes his men and materiel before breaking the third, and thus lingers on for days and months. Another person has a robust body, sharp weapons, and abundant resourcefulness; within a single day he breaks through the three ramparts, not waiting on time or seasons. Using this as an analogy, its meaning can be seen. It is also like two pieces of iron: one must be forged and tempered in various ways before it has useful function; the other is an ancient gem which, upon firing, is immediately useful. For this reason, the beginner in the perfect teaching cultivates the three contemplations from the outset, not waiting for the [first] two contemplations to be completed. For this reason, it is necessary to explain the third contemplation.