摩訶止觀 3.200

3.200

Furthermore, in the preceding two contemplations, the contemplation, teaching, practice, and realization are all termed gradual. In the distinctive teaching, the teaching, contemplation, and practice are all termed gradual, while the path of realization is sudden. In the perfect teaching, the teaching, contemplation, practice, and realization are all termed sudden. Why is it so? The preceding two contemplations are provisional expositions, thatched huts and winding paths; therefore, the four items of teaching and contemplation are all gradual. The distinctive contemplation carries provisional means in its exposition: if one practices in reliance on provisional means, first breaking the common delusions, then three items are gradual; later, breaking avidyā and seeing Buddha-nature, the path of realization is sudden. The perfect contemplation [states that] "honestly abandoning provisional means, one only expounds the unsurpassed path" and "only this one matter is true, the other two are not real"; "expounding the most real matter" is termed the "truth of teaching." "Practicing the Tathāgata's practice," "entering the Tathāgata's room, [wearing his] robe, [and sitting on his] seat," and so forth, and "there is furthermore one practice that is the Tathāgata's practice" are termed the "truth of practice." The middle way that is seen is identical to the one ultimate, the same as the dharmakāya attained by the Tathāgata, without difference or distinction; this is termed the "truth of realization."