教觀綱宗 1.23

1.23

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).