佛祖統紀 25.28

25.28

慈雲隨函錄云。法華玄義者。唯解首題。統明五時廣辯八教。出世大意薀在其中。文句者。以疏句分節經文。荊溪云。以由釋題大義委悉。故至經文。粗分章段。隨部各有荊溪之記猶五經之有正義也。止觀者。定慧之異名。法華之行門也。前玄義文句。皆明佛世當機得益之事。縱有托事附法觀心之文非部正意。今止觀正是智者說己心中所行法道。自行因果化他能所無不具焉。荊溪以輔行釋之○目錄云。今家有三種止觀。一曰漸次。謂解頓行漸。即禪波羅蜜是也。二曰不定。謂解頓。行或頓或漸。即六妙門是也。三曰圓頓。謂解行俱頓。即摩訶止觀是也。此三止觀對根不同。行相雖殊俱依圓理而為宗本。唐梁肅刪止觀為六卷。文雖簡要而修相多闕。覽者宜知。除智者親筆。餘皆章安於法輪之下。述為疏論也○唐書藝文志云。灌頂私記智者詞旨一卷。義記一卷。今未詳何文○釋籤云。止觀禪門淨名疏等。各有餘分說未終者。文。案止觀云。智者於玉泉寺一夏敷揚。二時慈霔。雖樂說不窮纔至見境。法輪停轉後分弗宣。輔行云。大章第七。開為十境。至第七境餘不復宣。後三大章及餘三境。時逼夏終於茲罷唱（此釋止觀）次第禪門。即禪波羅密。亦列十大章。於第六方便文中。注云。若論初禪已後。發諸禪定深妙境界。並在第七修證中說。此文皆悉不流通也（此釋禪門）淨名經十四品。大師疏解。止佛道品。第八後諸品疏。乃是章安述而續之（此釋淨名見補注）。

Ciyun's *Catalogue of Following Cases* states: 'As for the *Profound Meaning of the Lotus Sūtra*, it exclusively explains the opening title, universally clarifying the five periods and extensively discerning the eight teachings; the great purport of the [Buddha's] appearance in the world is contained within it. As for the *Words and Phrases*, it divides the sūtra text by sentences into sections. Jīngxī says: "Because the explanation of the title details the great purport exhaustively, upon reaching the scripture text, it merely divides the chapters and sections in broad terms." Following each work there are Jīngxī's notes, just like the *Orthodox Meaning* for the Five Classics. As for *Cessation and Contemplation*, it is another name for concentration and wisdom, the practical gateway of the *Lotus Sūtra*. The previous *Profound Meaning* and *Words and Phrases* both clarify the matter of those suited to the teaching receiving benefit during the Buddha's lifetime; even if there are passages on contemplating the mind by lodging the matter in accord with dharma, they are not the central purport of the work. The present *Cessation and Contemplation* is precisely the Master of Wisdom expounding the path of dharma practiced in his own mind; self-cultivated causes and effects, and the capacity and objects for transforming others, are all fully present.' Jīngxī explained it with the *Fuxing*. The catalogue states: 'Our school has three kinds of cessation and contemplation: the first is called gradual, meaning understanding is sudden while practice is gradual, which is the *Dhyāna-pāramitā*; the second is called indeterminate, meaning understanding is sudden while practice is either sudden or gradual, which is the *Six Wondrous Dharma Gates*; the third is called perfect and sudden, meaning understanding and practice are both sudden, which is the *Great Cessation and Contemplation*. These three cessation and contemplations address differing capacities; though their forms of practice differ, they all take the perfect principle as their fundamental basis. Liang Su of the Tang abridged *Cessation and Contemplation* into six fascicles; although the text is concise and essential, its aspects of cultivation lack much, which readers should know. Except for those written in the Master of Wisdom's own hand, the rest were all compiled as commentaries and treatises by Zhāng'ān beneath the wheel of the Dharma.' The 'Treatise on Arts and Literature' in the *Book of Tang* states: 'Guanding's private record of the Master of Wisdom's words and purport, one fascicle; record of meanings, one fascicle.' Now it is unclear what texts these are. The *Shīqiān* states: 'For *Cessation and Contemplation*, the *Gate of Dhyāna*, the *Vimalakīrti Commentary*, and so on, there are remaining portions that were not finished being spoken.' Note: *Cessation and Contemplation* states that the Master of Wisdom expounded it at Yuquan Monastery for one summer, bestowing compassionate rain at the two times; although his joy in speaking was inexhaustible, just as he reached the contemplation of views, the turning of the wheel of the Dharma stopped, and the latter portion was not delivered. The *Fuxing* states: 'The seventh major chapter is divided into ten realms; upon reaching the seventh realm, the rest was not delivered again. The latter three major chapters and the remaining three realms were discontinued here because time pressed close to the end of summer' (this explains *Cessation and Contemplation*). The *Gradual Gate of Dhyāna*, namely the *Dhyāna-pāramitā*, also arranges ten major chapters; in the text of the sixth expedient, an annotation says: 'If discussing the profound and wondrous realms that arise through various dhyāna-concentrations after the first dhyāna, they are all explained in the seventh, Cultivation and Realization.' None of these texts circulated (this explains the *Gate of Dhyāna*). Of the fourteen chapters of the *Vimalakīrti Sūtra*, the Great Master's commentary stopped at the eighth chapter, the 'Buddha Path Chapter'; the commentaries on the subsequent chapters were composed and continued by Zhāng'ān (this explains the *Vimalakīrti*, as seen in the *Supplementary Notes*).