天台八教大意 1.51

1.51

問：別具五味，亦具四教，及《方等》、《涅槃》四教何別？答：《涅槃》四教俱知常住，《方等》四教隔別不融，別具四教法四人一，謂菩薩人知四種法，雖四不同，善須得意。故知稟教自行化他，暗於八教，旨歸行解甚難通會。為實施權，意在於實；卷權歸實，意在於權。權實雖殊，不思議一。本迹久近，妙理恒同。十方佛化無他，戒、定、智慧人人備足。汝等所行是菩薩道，五篇何局自度心修無二無三之談，方便焉不歸實。得《法華》意，氷冶雲銷，古今失意之人，咸招打脚之喻，執實謗權，尚違安樂之行；執權謗實，愆逾七逆者哉。

Question: The distinct [teaching] possesses the five flavors and also possesses the four teachings; what is the difference between this and the four teachings of the *vaipulya* (*Fangdeng*) and the *Nirvāṇa*? Answer: The four teachings of the *Nirvāṇa* all know the eternal abiding; the four teachings of the *vaipulya* are separate and not interfused; the four teachings possessed by the distinct [teaching] consist of four dharmas for one person—meaning that the bodhisattva practitioner knows the four kinds of dharmas. Although the four are not the same, one must skillfully grasp their intent. Therefore we know that in receiving the teachings for one's own practice and transforming others, if one is ignorant of the eight teachings, the ultimate intent, practice, and understanding will be very difficult to synthesize. Deploying the expedient for the sake of the real means the intention lies in the real; folding back the expedient to return to the real means the intention lies in the expedient. Although the expedient and the real are different, they are inconceivably one. Although the origin and traces pertain to the remote and recent, the wondrous principle is ever identical. The conversions wrought by the buddhas of the ten directions are none other than this; precepts, samādhi, and wisdom are fully complete in everyone. What you are practicing is the bodhisattva path; why should the five categories [of monastic offenses] be restricted to saving oneself? In cultivating the discourse that there are neither two nor three, how could expedients fail to return to the real? Grasping the meaning of the *Lotus Sūtra*, ice melts and clouds disperse; those of past and present who missed its meaning all brought upon themselves the metaphor of breaking their legs. To cling to the real and slander the expedient still violates the peaceful and joyous practice; how much worse is clinging to the expedient and slandering the real, an offense exceeding the seven heinous sins!