摩訶止觀 3.209

3.209

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.