教觀綱宗 1.2

1.2

佛祖之要，教觀而已矣。觀非教不正，教非觀不傳。有教無觀則罔，有觀無教則殆。然統論時教，大綱有八，依教設觀，數亦略同。八教者，一、頓，二、漸，三、祕密，四、不定，名為化儀四教，如世藥方；五、三藏，六、通，七、別，八、圓，名為化法四教，如世藥味。當知頓等所用，總不出藏等四味。藏以析空為觀，通以體空為觀，別以次第為觀，圓以一心為觀。四觀各用十法成乘，能運行人至涅槃地。藏、通二種教觀，運至真諦涅槃；別、圓二種教觀，運至中諦大般涅槃。藏、通、別三，皆名為權，唯圓教觀乃名真實。就圓觀中復有三類，一、頓，二、漸，三、不定也，為實施權，則權含于實。開權顯實，則實融于權。

The essential core of the Buddhas and patriarchs is simply doctrine and contemplation. Contemplation without doctrine is not correct; doctrine without contemplation cannot be transmitted. To have doctrine without contemplation is delusion; to have contemplation without doctrine is perilous. Now, discussing the periods and doctrines comprehensively, the main outline comprises eight; when contemplating is established based on the doctrines, the count is also roughly the same. The eight teachings are: first, sudden; second, gradual; third, secret; fourth, indeterminate: these are called the four teachings of conversion method, like worldly medical prescriptions. Fifth, Tripiṭaka; sixth, shared; seventh, distinct; eighth, complete: these are called the four teachings of conversion doctrine, like worldly medicinal ingredients. It should be known that what the sudden and others employ does not go beyond the four flavors of the Tripiṭaka and the rest. The Tripiṭaka takes emptiness through analysis as its contemplation; the shared takes emptiness through embodiment as its contemplation; the distinct takes gradual stages as its contemplation; the complete takes the single mind as its contemplation. Each of the four contemplations uses the ten dharmas constituting the vehicle, which can convey practitioners to the stage of nirvāṇa. The two kinds of doctrine and contemplation of the Tripiṭaka and the shared convey one to the nirvāṇa of the truth of the real; the two kinds of doctrine and contemplation of the distinct and the complete convey one to the great parinirvāṇa of the truth of the middle. The three—Tripiṭaka, shared, and distinct—are all called expedient; only the doctrine and contemplation of the complete teaching are called real. Within the contemplation of the complete, there are again three kinds: first, sudden; second, gradual; third, indeterminate. When deploying the expedient for the sake of the real, the expedient contains the real. When opening the expedient and revealing the real, the real integrates with the expedient.