[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 7.49 # 止觀輔行傳弘決 7.49 止觀輔行傳弘決 7.49 - **Language:** Classical Chinese ### [7.49](https://indike.org/pramana/in.bauddha.taisho.1912.7.49) 「今明」等者，次述論意，意在通理。「阡陌」等者，南北為阡、東西為陌。「經」如阡、「緯」如陌，四門如緯、諸位如經。門門位殊，皆至極果，故云「一」也。「此方」等者，準此望彼。文舉通別，意兼藏圓。此中正明別教次位，故且舉別以望通教。辯於所通真中不同，是故未云藏圓兩教。若以四門通理攝教，借使西方諸論盡度，門理勘之則易可識，諍論自息、矛盾不生。「經言」等者，證向門異理同故也。開權顯實，三教諸門尚歸一實，豈況當教諸門不融？世不達者，謂智者大師多好破斥，而不見融會令歸一乘。況十意融通除疑釋滯，銷通經論教法不壅。結及指廣，如文。 > Regarding "now clarifying" and so forth: next, it describes the intention of the treatises, which aims at penetrating the principle. Regarding "crisscrossing paths" and so forth: north to south is called \*qian\*, and east to west is called \*mo\*. The "warp" is like the north-south paths, and the "woof" is like the east-west paths: the four gates are like the woof, and the various stages are like the warp. Though the stages are distinct in gate after gate, they all reach the ultimate fruit; hence it says "one." Regarding "this region" and so forth: matching this to that. The text raises the shared and the distinctive, but the intention encompasses the Tripiṭaka and the perfect. Here, it directly clarifies the gradations of stages of the distinctive teaching; hence it provisionally raises the distinctive in comparison to the shared teaching. Since it distinguishes the differences in the authentic and the middle which are penetrated, it does not yet speak of the Tripiṭaka and perfect teachings. If one uses the four gates and the penetrating principle to subsume the teachings, even if all the treatises of the western region were completely translated, examining them by means of the gates and the principle would make them easy to recognize; disputes would naturally subside, and contradictions would not arise. Regarding "the sūtra says" and so forth: this verifies that the previously mentioned gates differ while the principle is identical. Opening the provisional to reveal the real, the various gates of the three teachings still return to the one real; how much less could the various gates within a single teaching fail to harmonize? People of the world who do not understand think that the Great Master Zhizhe was mostly fond of refuting and criticizing, and fail to see his harmonious integration that causes \[all\] to return to the One Vehicle. How much more so when the ten intentions harmoniously integrate to remove doubts and untie knots, dissolving and penetrating the sūtras and treatises so that the teachings are unhindered! The conclusion and reference to extensive explanations are as in the text. > — English (machine translation) (machine translation) - [Previous: 7.48](https://indike.org/pramana/in.bauddha.taisho.1912.7.48) - [Next: 7.50](https://indike.org/pramana/in.bauddha.taisho.1912.7.50) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1912.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.7.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.49](https://indike.org/pramana/in.bauddha.taisho.1912.7.49) · Pramāṇa