Chinese
。的相翻对以身对身故。作此说。实论三体更无前后。且论无始苦轮无际。与业烦恼。不并不别。况今文中约于一念十界百界。以论因缘。约此因缘以论三道。约此三道以论三德。是故三道及以三德。并无前后。性德三因无时不具。岂更问质阂等耶。十九问。有人问云。此土真诠禀承有绪。虽教科开广而本味仍存。寻求宗源自可会本。何须复立一心三观。四运推捡溷我清流。答𤀹流本清挠之未浊。真源体净混也讵妨。设使印度一圣来仪。未若兜率二生垂降。故东阳大士位居等觉。尚以三观四运而为心要。故独自诗云。独自精其实离声名。三观一心融万品。荆棘丛林何处生。独自作问我心中何所著。推捡四运并无生。千端万累何能缚。况复三观本宗缨络。补处大士金口亲承。故知一家教门远禀佛经。复与大士宛如符契。况所用义旨以法华为宗骨。以智论为指南。以大经为扶疏。以大品为观法。引诸经以增信。引诸论以助成。观心为经。诸法为纬。织成部帙。不与他同。问大师口决纯为治病。为复更有余心要耶。答诸皆治病。唯有一偈云。师尝教诫言。实心系实境实缘次第生。实实迭相注自然入实理释曰。心若系境。境必系心。心境相系名为实缘。复由后心心心相续。心心相系名迭相注。即是心注于境境注于境。境注于心 现代汉语译本： ‘的’字是因为身与身相对而说的。这样说，实际上三体的讨论并没有先后顺序。而且讨论的是无始的苦轮没有边际，与业和烦恼，不并列也不分离。更何况现在文中是关于一念十界百界，来讨论因缘。根据这个因缘来讨论三道。根据这个三道来讨论三德。因此，三道以及三德，都没有先后顺序。性德三因无时无刻不具备。哪里还需要问质碍等问题呢？ 第十九问：有人问道，此地的真诠传承有序，虽然教科书开阔广泛，但根本的味道仍然存在。寻求宗源自然可以会归根本。为什么还要再立一心三观，四运推究，混淆我的清流？ 回答：清流本来就是清澈的，搅动它才变得浑浊。真源本体清净，混杂又有什么妨碍？即使印度的一位圣人到来，也不如兜率天的二生菩萨降临。所以东阳大士位居等觉，尚且以三观四运作为心要。所以他独自作诗说：‘独自精研其实质，远离声名。三观一心融合万品。荆棘丛林从何处生？独自作问我心中执着什么？推究四运并没有生。千端万缕又怎么能束缚？’更何况三观本来就是宗门的璎珞，补处大士（Maitreya，弥勒菩萨）金口亲承。所以知道一家教门远禀佛经，又与大士宛如符契。况且所用的义旨以《法华经》（Lotus Sutra）为宗骨，以《智论》（Mahaprajnaparamita Sastra，大智度论）为指南，以《大经》（Mahaparinirvana Sutra，大般涅槃经）为扶疏，以《大品》（Mahaprajnaparamita Sutra，摩诃般若波罗蜜经）为观法，引用诸经来增加信心，引用诸论来帮助成就。观心为经，诸法为纬，织成部帙，不与他人相同。 问：大师的口诀纯粹是为了治疗疾病吗？还是有其他的心要？ 答：都是为了治疗疾病。只有一首偈颂说： 老师曾经教诫说：‘实心系实境，实缘次第生。实实迭相注，自然入实理。’ 解释说：心如果系于境，境必定系于心。心境相互系缚名为实缘。又由后心心心相续，心心相系名为迭相注。就是心注于境，境注于境，境注于心。
English
English version: The word 'of' is used because body is in opposition to body. Saying this, in reality, the discussion of the three bodies has no order of precedence. Moreover, it discusses the beginningless wheel of suffering without limit, which is neither parallel nor separate from karma and afflictions. Furthermore, the text now discusses the ten realms and hundred realms within a single thought, to discuss causes and conditions. Based on these causes and conditions, it discusses the three paths. Based on these three paths, it discusses the three virtues. Therefore, the three paths and the three virtues have no order of precedence. The three causes of inherent virtue are always complete. Where is the need to ask about material obstacles and the like? Nineteenth question: Someone asked, 'The true interpretation of this land has an orderly transmission. Although the textbooks are broad and extensive, the fundamental flavor still remains. Seeking the source of the sect can naturally lead to the root. Why is it necessary to re-establish the One Mind Three Contemplations and the Four Movements of Investigation, confusing my clear stream?' Answer: 'The clear stream is originally clear; stirring it makes it turbid. The true source is inherently pure; what harm is there in mixing? Even if a sage from India were to arrive, it would not be as good as the descent of the two-life Bodhisattva from Tushita Heaven (one of the six heavens of the desire realm). Therefore, the Great Master of Dongyang, who is at the level of Equal Enlightenment (equivalent to a Bodhisattva near Buddhahood), still regards the Three Contemplations and Four Movements as the essence of his mind. Therefore, he wrote a poem alone, saying: 'Alone, I diligently study its essence, far from fame and gain. The Three Contemplations and One Mind merge all things. Where do thorny thickets arise from? Alone, I ask what my heart is attached to? Investigating the Four Movements, there is no birth. How can thousands of strands and myriad burdens bind me?' Moreover, the Three Contemplations are originally the ornaments of the sect, personally received from the golden mouth of the Bodhisattva of the next Buddha (Maitreya). Therefore, it is known that the teachings of this school are derived from the Buddha's scriptures and are like a talisman with the Great Bodhisattva. Furthermore, the meaning used takes the Lotus Sutra as the backbone, the Mahaprajnaparamita Sastra as the guide, the Mahaparinirvana Sutra as the support, and the Mahaprajnaparamita Sutra as the method of contemplation, citing various scriptures to increase faith, and citing various treatises to help achieve. Contemplating the mind is the warp, and all dharmas are the weft, weaving a complete collection, different from others.' Question: 'Are the master's oral instructions purely for curing diseases? Or is there another essential teaching?' Answer: 'All are for curing diseases. There is only one verse that says:' The teacher once taught: 'A sincere mind is connected to a real object, and real conditions arise in sequence. Realities mutually infuse each other, and naturally enter into real principles.' The explanation says: 'If the mind is connected to an object, the object must be connected to the mind. The mutual connection between mind and object is called a real condition. Furthermore, the subsequent minds continue one after another, and the mutual connection between minds is called mutual infusion. That is, the mind infuses into the object, the object infuses into the object, and the object infuses into the mind.' --------------------------------------------------------------------------------
Chinese
。心心境境念念相注如是次第刹那无间。自然从于观行相似以入分证。故云入实。◎ 止观义例卷上 大正藏第 46 册 No. 1913 止观义例 止观义例卷下 天台沙门湛然述 ◎第六行解相资例者。如分别中总以十义分别十章。于中且约自行化他。则前八自行。于中去果论因则果报为果非今正意。前七为因正明修相。于七因中。前五生解后二为行。分别文中虽以起教取譬。于自起教化他义当于解。越次取文兼化他故。故自行解唯前五章是也。大意虽有行及果报等文。但是示行及果报等。令知始末。非谓即是修行相也。何者。修行俱须二十五法以为方便。十乘十境以为正修。所以者何。若无十境乘则无体。若无十法名坏驴车。故知必须五章以生妙解。于生解中大意则略解始终。自他因果则文略而意宽。次四专在名体则文理俱广。故以广解导于行。始使二十五法随教甄分。会开废粗。方可得名妙行之首也。是故五章一不可废。若用此解而修十法。则但释十法名宗次第。于理自足。而今文中相犹广者。为钝根者仍恐不晓观法次第。故引前解入观委论。又恐繁文故。于阴入具释十法九境比知。是故诸文不无旁正。且如十境。只一念心行之地也。一一显示境相不同行之种也。一一起于 十乘观法行之雨也。一一转成不思议境行之牙也。一一发心行之干也。一一安心行之叶也。一一破遍乃至正助行之华也。一一次位以至离爱行之果也。若无六事道树不端。次第虽尔。若从人说上根即于境种而生于果。故文云。直闻是言病即。除愈为中下根更须后法。是故文云。至长者所为合众药。又于十乘一一复须了其文旨。一一皆依不思议寂照止观。文之髓也。一一乘相生起次第。文之骨也。一一引事助成行相。文之肉也。广破古旧问答释疑。文之肤也又释名等四文兼于肤义。兼于肉意即骨也。意下所诣即是髓也。若无四事法身不成。是故读者行者须知缓急。无得谬指偏言僻意令行不周。修行之来岂过集解而起方便。行因得果果满教他。他机我应感应斯息。自他同归灭理真性。今之一部意唯若是。故此十章摄无不尽。 第七喻疑显正例者。此所学宗同禀一师。文理相承终无异解。忽遇僻者因问异答。事不获已而徴喻之。问顿教有几种。答有渐顿及顿顿。喻曰夫讲贯之法先观本文。本文立名不可取异。求异会释仍须体同。顿顿之名经论不出。一家著述诸部所无。若名体。俱无。修行何托。若以顿顿是圆。如圆圆等此义可尔。既分二顿渐顿为圆。更加顿顿为何所拟问此二位者断惑何殊。答二位不同。若渐顿者初住 现代汉语译本：十乘观法就像雨水一样滋润万物。一一转成，是不思议境的行动之牙。一一发心，是行动的树干。一一安心，是行动的叶子。一一破遍乃至正助，是行动的花朵。一一次第，以至离爱，是行动的果实。如果没有这六件事，菩提树就不会端正。次第虽然如此，如果对上根之人来说，直接从境界的种子就能生出果实。所以经文说：‘直接听到这些话，病就立刻痊愈。’对于中下根器的人，还需要后面的方法。所以经文说：‘到长者那里去，是为了配制各种药物。’而且对于十乘中的每一乘，都必须了解其中的文旨。每一乘都依据不可思议的寂照止观，这是文章的精髓。每一乘的相生起次第，这是文章的骨架。一一引用事例来帮助成就修行，这是文章的血肉。广泛地破斥古老的问答，解释疑惑，这是文章的皮肤。又如解释名称等四种文字，兼有皮肤的意义，兼有血肉的意图，也就是骨架。意图所指向的地方，就是精髓。如果没有这四件事，法身就不能成就。因此，读者和修行者必须知道事情的缓急，不要错误地指引，片面地说，或者有偏颇的意图，以致于修行不圆满。修行的目的难道不是通过集合理解而产生方便吗？通过修行得到结果，结果圆满后教导他人。他人的根机与我的回应相互感应，感应停止。自己和他人共同归于灭理真性。现在这一部经的意图只是如此。所以这十章涵盖了一切。 第七，用比喻来消除疑惑，显明正确的例子。这里所学的宗派都禀承同一位老师。文理相承，始终没有不同的理解。忽然遇到偏颇的人，因为提问而得到不同的回答。事情不得已，所以用比喻来说明。问：顿教有几种？答：有渐顿和顿顿。比喻说：讲贯佛法的方法，首先要观察本文。本文所立的名词，不可以取不同的解释。即使寻求不同的理解，仍然要保持其根本相同。‘顿顿’这个名称，在经论中没有出现。是一家著作，各部经典都没有。如果名和体都没有，修行依靠什么？如果认为‘顿顿’是圆满，如同‘圆圆’等，这个意思还可以。既然已经把二顿（渐顿）作为圆满，再加一个‘顿顿’，又打算比作什么？问：这两种位次断除迷惑有什么不同？答：两种位次不同。如果渐顿是初住（Bhumis of the Bodhisattva，菩萨的十个阶位中的第一个阶位）
English
English version: The Ten Contemplations are like rain, nourishing all things. Each transformation is the tooth of inconceivable realms of action. Each arising of aspiration is the trunk of action. Each settling of the mind is the leaf of action. Each breaking through pervasiveness, up to right and auxiliary actions, is the flower of action. Each sequential stage, up to detachment from love, is the fruit of action. Without these six things, the Bodhi tree will not be upright. Although the sequence is like this, for those of superior capacity, the fruit can be born directly from the seed of the realm. Therefore, the text says: 'Upon directly hearing these words, the illness is immediately cured.' For those of medium or inferior capacity, later methods are still needed. Therefore, the text says: 'Going to the elder, it is to prepare various medicines.' Moreover, for each of the Ten Contemplations, one must understand the meaning of the text. Each contemplation relies on the inconceivable stillness and illumination of cessation and contemplation; this is the essence of the text. The sequential arising of each contemplation is the skeleton of the text. Each citation of events to help accomplish practice is the flesh of the text. Broadly refuting old questions and answers, and explaining doubts, is the skin of the text. Furthermore, explaining names and the four types of writing also has the meaning of skin, and the intention of flesh, which is the skeleton. The place where the intention leads is the essence. Without these four things, the Dharmakaya (Dharma Body) cannot be accomplished. Therefore, readers and practitioners must know the urgency of things, and must not mistakenly point, speak one-sidedly, or have biased intentions, so that practice is not complete. Is not the purpose of practice to generate skillful means through collective understanding? To obtain results through practice, and after the results are complete, to teach others. The capacity of others and my response resonate with each other, and the resonance ceases. Self and others together return to the extinction of true nature. The intention of this entire scripture is only this. Therefore, these ten chapters encompass everything. Seventh, using metaphors to eliminate doubts and reveal correct examples. The schools of thought studied here all inherit from the same teacher. The principles and reasoning are consistent, and there is never any different understanding. Suddenly encountering a biased person, one receives a different answer because of the question. When things are unavoidable, metaphors are used to explain. Question: How many kinds of sudden teaching are there? Answer: There are gradual-sudden and sudden-sudden. The metaphor says: The method of explaining the Dharma is to first observe the text. The names established in the text should not be interpreted differently. Even if one seeks different understandings, one must still maintain the same foundation. The name 'sudden-sudden' does not appear in the sutras and treatises. It is a single author's writing, and is not found in any of the scriptures. If the name and substance are both absent, what does practice rely on? If one considers 'sudden-sudden' to be complete, like 'complete-complete,' then this meaning is acceptable. Since two sudden teachings (gradual-sudden) have already been taken as complete, what is one planning to compare 'sudden-sudden' to? Question: What is the difference in cutting off delusion between these two stages? Answer: The two stages are different. If gradual-sudden is the initial Bhumis of the Bodhisattva (初住) --------------------------------------------------------------------------------