宗鏡錄 37.15

37.15

答。誠如所言。闕一不可。圓教觀心。須明六即。以三觀故免數他寶。以六即故。無增上心。然心非數量。豈有四六之文。理合幽玄。誰分淺深之位。但為證入有異。俄分四教之門。昇進亦殊。故列六即之位。此出台教止觀正文。簡慢濫於初心。證究竟於後位。止觀云。約六即顯是者。

Answer: It is truly as you have said; neither can be lacked. Contemplating the mind in the Perfect Teaching requires clarifying the six stages of identity (liuji). Through the threefold contemplation, one avoids counting another's treasures; through the six stages of identity, one is free from arrogance. Yet the mind is not a quantity—how could there be texts of four [teachings] and six [identities]? Principle merges into the profound and subtle—who could distinguish ranks of shallow and deep? Merely because experiential realization differs, the gates of the four teachings are provisionally distinguished; because advancement is also distinct, the stages of the six identities are arranged. This comes from the primary text of the Tiantai Stopping and Contemplation (Mohe zhiguan), guarding against arrogance and confusion at the initial mind, while verifying ultimate attainment at the final stage. The Stopping and Contemplation says: Regarding revealing correctness through the six identities: