教觀綱宗 1.60

1.60

圓教謂圓妙（三諦圓融不可思議）、圓融（三一相即無有缺減）、圓足（圓見事理一念具足）、圓頓（體非漸成），故名圓教。所謂圓伏（圓伏五住）、圓信（圓常正信）、圓斷（一斷一切斷）、圓行（一行一切行）、圓位（一位一切位）、圓自在莊嚴（一心三諦為所莊嚴一心三觀為能莊嚴）、圓建立眾生（四悉普益）。此教詮無作四諦（陰入皆如，無苦可捨；無明塵勞即是菩提，無集可斷；邊邪皆中正，無道可修；生死即涅槃，無滅可證），亦詮不思議、不生滅十二因緣（無明、愛、取、煩惱即菩提，菩提通達，無復煩惱，即究竟淨，了因佛性也。行、有、業即解脫，解脫自在，緣因佛性也。識、名色、六入、觸、受、生、老、死苦即法身，法身無苦無樂，是大樂，不生不死是常，正因佛性也。故大經云：十二因緣名為佛性），亦詮稱性六度、十度（施為法界，一切法趣施，是趣不渦等），亦詮不思議二諦（幻有幻有即空皆為俗，一切法趣有趣空、趣不有不空為真。真即是俗，俗即是真。如如意珠，珠以譬真，用以譬俗，即珠是用，即用是珠。不二而二，分真俗耳），亦詮圓妙三諦（非惟中道具足佛法，真俗亦然。三諦圓融，一三三一。如止觀說）。開示界外利根菩薩，令修一心三觀（照性成修，稱性圓妙。不縱不橫，不前不後，亦不一時），圓超二種生死，圓證三德涅槃。

The complete teaching is called 'complete' because it is completely wondrous (the three truths are harmoniously integrated and inconceivable), completely integrated (the three and the one are mutually identical without any deficiency), completely fulfilled (comprehensively seeing phenomena and principle, fully possessed in a single thought), and completely sudden (its substance is not gradually formed); hence it is named the complete teaching. That is, complete subduing (completely subduing the five abidings), complete faith (complete, eternal, and correct faith), complete severing (one severed, all are severed), complete practice (one practice, all practices), complete stages (one stage, all stages), complete sovereign adornment (the three truths in a single mind are what is adorned, and the three contemplations in a single mind are what adorns), and complete establishment of sentient beings (universally benefiting through the four siddhāntas). This teaching explains the uncreated four truths (the aggregates and sense bases are all suchness, with no suffering to abandon; avidyā and afflictions are themselves bodhi, with no accumulation to sever; extreme and heterodox views are all central and upright, with no path to cultivate; saṃsāra is itself nirvāṇa, with no cessation to realize). It also explains the inconceivable twelve links of dependent origination that are non-arising and non-ceasing (the afflictions of avidyā, craving, and grasping are themselves bodhi; when bodhi is fully penetrated, afflictions are no more, which is ultimate purity—the revealing-cause Buddha-nature. The karmas of formations and existence are themselves liberation; liberation is sovereign—the conditioning-cause Buddha-nature. The sufferings of consciousness, name-and-form, six sense bases, contact, feeling, birth, aging, and death are themselves the Dharma body; the Dharma body is devoid of suffering and devoid of pleasure, which is great pleasure; being non-arising and deathless, it is eternal—the direct-cause Buddha-nature. Therefore the Great Sūtra says: 'The twelve links of dependent origination are named the Buddha-nature'). It also explains the six perfections and ten perfections that accord with the nature (giving is the Dharma realm, all dharmas tend toward giving, this tendency cannot be overflowed, and so forth). It also explains the inconceivable two truths (both illusory existence and illusory existence being identical to emptiness are conventional; all dharmas tending toward existence, tending toward emptiness, and tending toward neither existence nor emptiness are real. The real is itself conventional, and the conventional is itself real. Like the wish-fulfilling jewel: the jewel is used as a metaphor for the real, and its function as a metaphor for the conventional; the jewel itself is the function, and the function itself is the jewel. Being non-dual yet dual, they are distinguished as real and conventional). It also explains the completely wondrous three truths (not only does the Middle Way fully possess the Buddha-dharma, the real and the conventional do so as well. The three truths are harmoniously integrated: one is three, three are one, as explained in the *Great Cessation and Contemplation*). It reveals this to bodhisattvas of sharp faculties beyond the realms, leading them to cultivate the three contemplations in a single mind (illuminating the nature to achieve cultivation, completely wondrous in accord with nature; neither vertical nor horizontal, neither before nor after, nor yet simultaneous), completely transcending the two kinds of birth and death, and completely realizing the three virtues of nirvāṇa.