教觀綱宗 1.23

1.23

約化儀教復立三觀：謂頓觀、漸觀、不定觀。蓋祕密教，既不可傳，故不可約之立觀。設欲立觀，亦止是頓、漸、不定三法皆祕密耳。今此三觀，名與教同，旨乃大異。何以言之？頓教指《華嚴經》，義則兼別。頓觀唯約圓人，初心便觀諸法實相，如《摩訶止觀》所明是也。漸教指《阿含》、《方等》、《般若》，義兼四教，復未開顯。漸觀亦唯約圓人，解雖已圓，行須次第，如《釋禪波羅蜜法門》所明是也。不定教，指前四時，亦兼四教，仍未會合。不定觀，亦唯約圓人，解已先圓，隨於何行，或超或次，皆得悟入，如《六妙門》所明是也（此本在高麗國，神州失傳）。

In terms of the teaching of conversion method, three contemplations are further established: namely, sudden contemplation, gradual contemplation, and indeterminate contemplation. Since the secret teaching cannot be transmitted, contemplation cannot be established in terms of it. Even if one wished to establish a contemplation, it would merely be that the three practices of the sudden, gradual, and indeterminate are all secret. Now, the names of these three contemplations are identical to the teachings, yet their purport is vastly different. Why is this so? The sudden teaching refers to the Avataṃsaka Sūtra, whose meaning combines the distinct [with the complete]. Sudden contemplation pertains solely to persons of complete [capacity], who from their very first aspiration contemplate the true nature of all dharmas, as explained in the Mohe zhiguan. The gradual teaching refers to the Āgama, Vaipulya, and Prajñā [periods], whose meaning combines the four teachings, yet without having unfolded and revealed [the real]. Gradual contemplation also pertains solely to persons of complete [capacity]; although their understanding is already complete, their practice must proceed through gradual stages, as explained in the Shichan boluomi famen. The indeterminate teaching refers to the preceding four periods, combining the four teachings as well, yet still without integration. Indeterminate contemplation also pertains solely to persons of complete [capacity]; having previously perfected complete understanding, whether they leap over or proceed through stages according to whatever practice [they engage in], they all attain awakening and entry, as explained in the Liu miaomen (this text is in Korea, having been lost in China).