Chinese
大正藏第 46 册 No. 1913 止观义例 No. 1913 止观义例卷上 天台沙门湛然述 第一所传部别例 第二所依正教例 第三依正消释例 第四大章总别例 第五心境释疑例 第六解行相资例 第七喻疑显正例(有题云破迷者请改) 第一所传部别例者。总指一部。以为圆顿佛乘正行之大体也。大意文初虽有数处。三止观结。但泛尔借名结义。非为即为三种行相。以大意中文略意广故。用三一收束结撮。应知部内意唯在顿。故序中云。大意在一顿。以略冠广不可差殊。又示处中云。圆顿文者如玉泉寺所记。下文虽有四教八教。思议不思议相待绝待。皆为显于圆顿一实故。大车文中以思议相待等。而为仆从。实相妙理以为车体。无漏妙观以为白牛。自余诸法皆庄严具。故知此部更无他趣。 第二所依正教例者。散引诸文该乎一代。文体正意唯归二经。一依法华本迹显实。二依涅槃扶律显常。以此二经同醍醐故。所以释名论待论绝。乃至偏圆。文中具引莲华三喻释名显体。具用光宅四一。即是实相为行正体也。况诸境十乘皆以大车为喻。故生起文末总称叹云。积劫勤求道场证得。身子三请法譬三说。正在兹乎。是知四种三昧皆依实相。实相是安乐之法 现代汉语译本 大正藏第 46 册 No. 1913 《止观义例》 No. 1913 《止观义例》卷上 天台沙门湛然 述 第一 所传部别例 第二 所依正教例 第三 依正消释例 第四 大章总别例 第五 心境释疑例 第六 解行相资例 第七 喻疑显正例 (有题云破迷者请改) 第一 所传部别例者。总指一部，以为圆顿佛乘正行之大体也。大意文初虽有数处，三止观结。但泛尔借名结义，非为即为三种行相。以大意中文略意广故，用三一收束结撮。应知部内意唯在顿。故序中云：‘大意在一顿。’以略冠广不可差殊。又示处中云：‘圆顿文者如玉泉寺所记。’下文虽有四教八教，思议不思议相待绝待，皆为显于圆顿一实故。大车文中以思议相待等，而为仆从，实相妙理以为车体，无漏妙观以为白牛。自余诸法皆庄严具。故知此部更无他趣。 第二 所依正教例者。散引诸文该乎一代。文体正意唯归二经。一依法华本迹显实，二依涅槃扶律显常。以此二经同醍醐故。所以释名论待论绝，乃至偏圆。文中具引莲华三喻释名显体。具用光宅四一，即是实相为行正体也。况诸境十乘皆以大车为喻。故生起文末总称叹云：‘积劫勤求道场证得，身子（Śāriputra）三请法譬三说。’正在兹乎。是知四种三昧皆依实相，实相是安乐之法。
English
English version T 46, No. 1913 *Zhì Guān Yì Lì* No. 1913 *Zhì Guān Yì Lì* Scroll 1 Composed by Tiāntái Śrāmaṇa Zhànrán First, Examples of Transmitted Sections; Second, Examples of the Sutras Relied Upon; Third, Examples of Explaining Based on the Sutras; Fourth, Examples of General and Specific Chapters; Fifth, Examples of Resolving Doubts about Mind and Realm; Sixth, Examples of Mutual Support between Understanding and Practice; Seventh, Examples of Revealing the Correct Teaching through Metaphors and Resolving Doubts (If the title says 'Destroying Delusion', please change it). First, Examples of Transmitted Sections: Generally refers to one work, considering it the essence of the perfect and immediate Buddha-vehicle's correct practice. Although there are several places in the beginning of the general meaning, it concludes with the three *zhǐ guān* (止观, cessation and contemplation). However, it merely borrows the names to connect the meanings, not directly taking them as the three aspects of practice. Because the general meaning is concise in wording but broad in meaning, it uses the 'three-one' to summarize and conclude. It should be known that the intention within this section is solely on the immediate (*dùn* 頓). Therefore, the preface says: 'The general meaning lies in the immediate.' It is not permissible to have the concise overshadow the broad. Furthermore, it indicates in the section: 'The perfect and immediate text is as recorded by Yùquán Temple.' Although there are the Four Teachings and Eight Teachings, the relative and absolute of conceivable and inconceivable in the following text, all are for revealing the one reality of the perfect and immediate. In the Great Vehicle metaphor, the relative and conceivable are servants, the wonderful principle of reality (*shíxiàng* 實相) is the body of the vehicle, and the flawless wonderful contemplation is the white ox. All other dharmas are adornments. Therefore, it is known that this section has no other purpose. Second, Examples of the Sutras Relied Upon: Scattered citations from various texts encompass the entire lifetime of the Buddha's teachings. The correct intention of the text returns solely to two sutras: First, relying on the *Lotus Sutra* to reveal reality through the original and manifested traces; Second, relying on the *Nirvana Sutra* to support the Vinaya and reveal permanence. Because these two sutras are like *ghee* (醍醐, the finest flavor), therefore, the explanation of names, the discussion of dependence and independence, and even the partial and complete are discussed. The text fully cites the three metaphors of the lotus flower to explain the name and reveal the substance. It fully uses the Four-One of Guangzhai, which is taking reality as the correct substance of practice. Moreover, the Ten Vehicles in all realms use the Great Vehicle as a metaphor. Therefore, at the end of the arising text, it is praised: 'Accumulated kalpas of diligent seeking, attained enlightenment in the bodhi-field, Śāriputra (身子) requested three times, and the Buddha spoke three times through parables.' It is precisely here. It is known that the four kinds of samadhi all rely on reality, and reality is the dharma of peace and joy. --------------------------------------------------------------------------------
Chinese
。四缘是安乐之行。证实相已所获依报。名为大果。起教只是为令众生开示悟入。旨归只是归于三轨妙法秘藏。所以始末皆依法华。此即法华三昧之妙行也。次用涅槃者。虽依法华咸归一实。末代根钝若无扶助。则正行倾覆。正助相添方能远运。佛化尚以涅槃为寿。况末代修行非助不前。故扶律说常以显实相。推功在彼。故正用法华意显圆常。二经齐等。 第三文义消释例者。又更为二。一者详究文义。二者消释体势。初文为二。一者详究文义。二者详究文相。初为十例。一者引证通局。如引法华部唯一实文。叙昔教以为所开。故部中之文有权有实。若局证一实则引实文。若通证方便则兼引昔义。如引法华证渐不定。所引四味文之与部通局亦然。二者况引流类。谓引教证观等。如引华严先照高山。净名始坐佛树。大经从牛出乳法华以异方便等。以证三止观义。故知教观渐等名同其义永异。彼文判教今以类同。是故借用三者借名申义。谓借权名申于实义。如引方等斥夺之名。申今开权绝待之义。引余三时类此可知。于彼即是兼但对等。于今即成开废会等。四者借喻转譬如猪揩金山等。论喻忍等今借譬止等。喻是世间物类而以随义转用。何局本文。如火一物。诸经或时譬瞋譬智。或用照用烧以形以性。若体若用地水 现代汉语译本：四缘（sì yuán）是安乐之行。证实相（zhēn shí xiàng）后所获得的依报（yī bào），名为大果（dà guǒ）。佛陀设立教法的目的，只是为了令众生开示悟入（kāi shì wù rù）。最终的归宿，只是归于三轨（sān guǐ）妙法秘藏（miào fǎ mì zàng）。所以从始至终都依据《法华经》（Fǎ Huá Jīng）。这就是《法华三昧》（Fǎ Huá sān mèi）的妙行。其次运用《涅槃经》（Niè pán Jīng），虽然依据《法华经》最终都归于一实（yī shí），但末法时代众生根器迟钝，如果没有扶助，那么正行（zhèng xíng）就会倾覆。正行和助行相互辅助，才能远行。佛陀教化尚且以《涅槃经》为寿命，何况末法时代的修行，没有助行就无法前进。所以扶持戒律，宣说常住不变的道理，来彰显实相（shí xiàng）。将功劳归于《涅槃经》，所以正式运用《法华经》的意旨来彰显圆满常住的道理。两部经同等重要。 第三，文义消释的例子，又分为两种。一是详细研究文义，二是消释体势。首先，文义分为两种。一是详细研究文义，二是详细研究文相。首先分为十个例子。一是引证通局。例如引用《法华经》部唯一实（wéi yī shí）之文，叙述过去的教法作为所开显的内容。所以《法华经》中的文句有权（quán）有实（shí）。如果局限于证实一实，就引用实文。如果通用于证明方便（fāng biàn），就兼顾引用过去的含义。例如引用《法华经》证明渐（jiàn）和不定（bù dìng），所引用的四味（sì wèi）文与《法华经》的通局也是如此。二是比况引用同类。指引用教证（jiào zhèng）、观（guān）等。例如引用《华严经》（Huá Yán Jīng）先照高山，《维摩诘经》（Wéi Mó Jí Jīng）始坐佛树，《大涅槃经》（Dà Niè pán Jīng）从牛出乳，《法华经》以异方便等，来证明三止观（sān zhǐ guān）的含义。所以知道教观（jiào guān）渐等，名称相同而意义永远不同。他们用文句来判教，现在我们用同类来比附。所以借用。三是借用名称来阐述意义。指借用权（quán）的名称来阐述实的意义。例如引用《方等经》（Fāng děng Jīng）斥夺（chì duó）的名称，来阐述现在开权（kāi quán）绝待（jué dài）的意义。引用其余三时的教法，可以依此类推。在他们那里就是兼（jiān）、但（dàn）、对（duì）等，在现在就成为开（kāi）、废（fèi）、会（huì）等。四是借用比喻来转换譬喻，例如猪揩金山等。论述忍等，现在借用比喻止等。比喻是世间的物类，而可以随着意义转换使用，何必局限于原文。例如火这一事物，诸经有时比喻嗔（chēn），有时比喻智（zhì），或者用它的照用（zhào yòng），或者用它的烧用（shāo yòng）来形容它的形象和性质。无论是体还是地水