摩訶止觀 6.48

6.48

答：次第分別有前句數，行人未必一向按品次入。若三藏中十六心後，即有一念超果至那含，或超至羅漢，豈更漸次如前重數？雖不次歷諸品，而諸品惑盡，諸品定發云云。又如三藏佛，一念相應，見思頓盡，佛之功德一時現前。以根利故，不由品秩。利雖超品，品不得廢。何以故？諸佛教門，法如是故。

Answer: The sequential distinctions constitute the preceding formulations, but a practitioner does not necessarily enter strictly according to the order of grades. If within the Tripiṭaka [teaching], after the sixteen minds, there is immediately leaping over fruitions in a single thought-moment to [reach] the anāgāmin, or leaping to [reach] the arhat, how could one still proceed gradually through the enumeration as before? Although one does not pass through the grades in sequence, the delusions of all grades are exhausted, and the concentrations of all grades arise, and so forth. Again, like the Buddha of the Tripiṭaka [teaching], who in a single thought-moment of correspondence has views and thoughts completely severed at once, the Buddha's merit and virtue simultaneously manifesting before him. Because faculties are sharp, it does not depend on grades. Although the sharp leap over grades, the grades cannot be abolished. Why is that? Because such is the principle in the Dharma-gates of the various Buddhas.