Chinese
已前四住先除。若顿顿者初住已前圆。伏五住登。住已去圆破五住。喻曰。初住已前四住先除。引证属圆处处皆尔。故圆教四念处云如。冶铁作器本为成器。非为除垢。粗垢先除非关渐次顿顿。既云登住圆破即显。住前五住全在。当知此义非别非圆。圆则初住唯破无明。不应入住。五住俱断别须住前。五住全在。住破四住行破尘沙。登地方破一品无明。故知非别离二别立无教可凭。问二顿修成其相何别。答渐顿观者空观先成。顿顿观者三观俱证。喻曰。此甚违背一家教文。既云渐圆。是四教中圆。应依六即判此圆位。则不应云空观先成。何者。五品即是观行三观。六根即是相似三观。初住已去分证三观。如何乃云空观先成。又复不识见思先落似位之意。若先成者何名似即顿顿。既云三观俱证。为是何位。若在初住与渐顿何别。若在住前都无此理若云住前但伏初住俱断。诸教无文方成邪说。问据何得知有二种顿。答准玄文。八教谓渐顿秘密不定渐又四谓藏通别圆。此四兼前名为八教。渐中既有最后一圆。渐外又复更立一顿。故知前圆但是渐圆。别立一顿即是顿顿。频将此义以难他人。他无对者唯我独知。喻曰。依此所判则有多妨。一者不识教名之妨别立一顿。乃是华严最初顿部。佛初成道未游诸会。不从渐来直说于大。 现代汉语译本： 已前四住先除：在初住（初发心住，菩萨修行阶位之一）之前，先去除四住烦恼（见一处住地烦恼、欲爱住地烦恼、有爱住地烦恼、无明住地烦恼）。 若顿顿者初住已前圆伏五住登：如果是顿顿根机的人，在初住之前就已经圆满地降伏了五住地烦恼（见一处住地烦恼、欲爱住地烦恼、有爱住地烦恼、无明住地烦恼、根本无明），并且登地（菩萨修行阶位）。 住已去圆破五住：登住之后，圆满地破除五住地烦恼。 喻曰：初住已前四住先除，引证属圆处处皆尔：比喻说，在初住之前先去除四住烦恼，这种引证属于圆教（天台宗四教之一）的观点，处处都是如此。 故圆教四念处云如，冶铁作器本为成器，非为除垢。粗垢先除非关渐次顿顿：所以圆教的四念处（观身不净、观受是苦、观心无常、观法无我）就像冶炼钢铁制作器物，根本目的是为了成器，而不是为了除垢。粗糙的污垢先去除，与渐次和顿顿无关。 既云登住圆破即显，住前五住全在：既然说登住之后圆满地破除，就显示出在登住之前五住地烦恼完全存在。 当知此义非别非圆，圆则初住唯破无明，不应入住。五住俱断别须住前，五住全在。住破四住行破尘沙，登地方破一品无明：应当知道这个意义既不是别教（天台宗四教之一），也不是圆教。如果是圆教，那么初住只是破除无明，不应该入住。五住地烦恼全部断除必须在登住之前，五住地烦恼完全存在。登住破除四住烦恼，修行破除尘沙惑（菩萨教化众生时所遇到的障碍），登地才破除一品无明。 故知非别离二别立无教可凭：所以知道不是别教，离开二者另外建立没有经典可以依据。 问：二顿修成其相何别？问：两种顿修（顿悟顿修，顿悟渐修）成就的相状有什么区别？ 答：渐顿观者空观先成，顿顿观者三观俱证：答：渐顿根机的人，空观（观一切法皆空的智慧）先成就；顿顿根机的人，同时证得三观（空观、假观、中观）。 喻曰：此甚违背一家教文，既云渐圆，是四教中圆，应依六即判此圆位，则不应云空观先成：比喻说，这非常违背天台宗的教义。既然说是渐圆，是四教中的圆教，就应该依据六即位（理即、名字即、观行即、相似即、分证即、究竟即）来判断这个圆位的修行阶段，那么就不应该说空观先成就。 何者，五品即是观行三观，六根即是相似三观，初住已去分证三观，如何乃云空观先成：为什么呢？五品位（圆教修行五品位）就是观行即位的三观，六根位（圆教修行六根清净位）就是相似即位的三观，初住之后是分证即位的三观，怎么能说空观先成就呢？ 又复不识见思先落似位之意，若先成者何名似即顿顿：又不明白见惑（知见上的迷惑）和思惑（思想上的迷惑）先落在相似即位的含义。如果空观先成就，那还叫什么相似即位的顿顿根机？ 既云三观俱证，为是何位。若在初住与渐顿何别。若在住前都无此理若云住前但伏初住俱断，诸教无文方成邪说：既然说同时证得三观，那是什么位次？如果在初住，和渐顿根机有什么区别？如果在登住之前，都没有这个道理。如果说在登住之前只是降伏，初住时全部断除，各种经典都没有这样的说法，那就成了邪说。 问：据何得知有二种顿？问：根据什么得知有两种顿悟？ 答：准玄文，八教谓渐顿秘密不定渐又四谓藏通别圆。此四兼前名为八教。渐中既有最后一圆。渐外又复更立一顿。故知前圆但是渐圆。别立一顿即是顿顿。频将此义以难他人。他无对者唯我独知：答：根据《法华玄义》的说法，八教是指渐、顿、秘密、不定，渐又分为藏、通、别、圆四教。这四教加上前面的四教，合称为八教。渐教中已经有最后的圆教，在渐教之外又另外建立一个顿教。所以知道前面的圆教只是渐圆，另外建立的顿教就是顿顿。 频频用这个意义来诘难别人，别人都无法回答，只有我知道。 喻曰：依此所判则有多妨。一者不识教名之妨别立一顿。乃是华严最初顿部。佛初成道未游诸会。不从渐来直说于大：比喻说，依照这种判断有很多妨碍。一是不知道教名的妨碍，另外建立一个顿教，那是《华严经》最初的顿教部分。佛陀最初成道，还没有游历各个法会，不从渐教而来，直接宣说大法。
English
English version: ’Yi qian si zhu xian chu’: Before the first stage of dwelling (chū zhù, the first of the ten abodes, a stage in the Bodhisattva path), the four abodes of affliction (sì zhù fánnǎo) are first removed. ’Ruo dun dun zhe chu zhu yi qian yuan fu wu zhu deng’: If it is a person of sudden and sudden capacity, before the first stage of dwelling, they have already completely subdued the five abodes of affliction (wǔ zhù dì fánnǎo) and ascended to the ground (dēng dì, a stage in the Bodhisattva path). ’Zhu yi qu yuan po wu zhu’: After ascending to the stage of dwelling, the five abodes of affliction are completely destroyed. ’Yu yue: Chu zhu yi qian si zhu xian chu, yin zheng shu yuan chu chu jie er’: The analogy says: Before the first stage of dwelling, the four abodes of affliction are first removed. This citation belongs to the view of the Perfect Teaching (yuán jiào, one of the Four Teachings of the Tiantai school), and it is so everywhere. ’Gu yuan jiao si nian chu yun ru, ye tie zuo qi ben wei cheng qi, fei wei chu gou. Cu gou xian chu fei guan jian ci dun dun’: Therefore, the Four Foundations of Mindfulness (sì niàn chù: mindfulness of the body as impure, of feelings as suffering, of mind as impermanent, and of phenomena as selfless) in the Perfect Teaching are like smelting iron to make utensils. The fundamental purpose is to make utensils, not to remove dirt. Coarse dirt is removed first, which is not related to gradual or sudden and sudden. ’Ji yun deng zhu yuan po ji xian, zhu qian wu zhu quan zai’: Since it is said that complete destruction occurs after ascending to the stage of dwelling, it shows that the five abodes of affliction are completely present before ascending to the stage of dwelling. ’Dang zhi ci yi fei bie fei yuan, yuan ze chu zhu wei po wu ming, bu ying ru zhu. Wu zhu ju duan bie xu zhu qian, wu zhu quan zai. Zhu po si zhu xing po chen sha, deng di fang po yi pin wu ming’: It should be known that this meaning is neither Separate Teaching (bié jiào, one of the Four Teachings of the Tiantai school) nor Perfect Teaching. If it is Perfect Teaching, then the first stage of dwelling only destroys ignorance and should not enter dwelling. The complete cutting off of the five abodes of affliction must be before ascending to the stage of dwelling; the five abodes of affliction are completely present. Ascending to the stage of dwelling destroys the four abodes of affliction, practice destroys afflictions like dust and sand (chén shā huò, obstacles encountered by Bodhisattvas when teaching sentient beings), and ascending to the ground destroys one grade of ignorance. ’Gu zhi fei bie li er bie li wu jiao ke ping’: Therefore, it is known that it is not Separate Teaching, and there is no scripture to rely on for establishing something separately from the two. ’Wen: Er dun xiu cheng qi xiang he bie?’: Question: What is the difference in the characteristics of the two kinds of sudden cultivation (sudden enlightenment and sudden cultivation, sudden enlightenment and gradual cultivation)? ’Da: Jian dun guan zhe kong guan xian cheng, dun dun guan zhe san guan ju zheng’: Answer: For those of gradual and sudden capacity, the contemplation of emptiness (kōng guān, the wisdom of contemplating that all dharmas are empty) is accomplished first; for those of sudden and sudden capacity, the three contemplations (sān guān: contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) are simultaneously realized. ’Yu yue: Ci shen wei bei yi jia jiao wen, ji yun jian yuan, shi si jiao zhong yuan, ying yi liu ji pan ci yuan wei, ze bu ying yun kong guan xian cheng’: The analogy says: This greatly violates the teachings of the Tiantai school. Since it is said to be gradual and perfect, it is the Perfect Teaching among the Four Teachings, and the stage of this perfection should be judged according to the Six Identities (liù jí wèi: identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization), then it should not be said that the contemplation of emptiness is accomplished first. ’He zhe, wu pin ji shi guan xing san guan, liu gen ji shi xiang si san guan, chu zhu yi qu fen zheng san guan, ru he nai yun kong guan xian cheng’: Why? The Five Grades (wǔ pǐn wèi, the five stages of practice in the Perfect Teaching) are the three contemplations of the stage of practice, the Six Roots (liù gēn, the six sense organs) are the three contemplations of the stage of resemblance, and after the first stage of dwelling are the three contemplations of the stage of partial realization. How can it be said that the contemplation of emptiness is accomplished first? ’You fu bu shi jian si xian luo si wei zhi yi, ruo xian cheng zhe he ming si ji dun dun’: Furthermore, one does not understand the meaning of the afflictions of views (jiàn huò, delusions in views) and afflictions of thought (sī huò, delusions in thought) first falling into the stage of resemblance. If the contemplation of emptiness is accomplished first, what is called the sudden and sudden capacity of the stage of resemblance? ’Ji yun san guan ju zheng, wei shi he wei. Ruo zai chu zhu yu jian dun he bie. Ruo zai zhu qian dou wu ci li ruo yun zhu qian dan fu chu zhu ju duan, zhu jiao wu wen fang cheng xie shuo’: Since it is said that the three contemplations are simultaneously realized, what stage is it? If it is in the first stage of dwelling, what is the difference from the gradual and sudden capacity? If it is before ascending to the stage of dwelling, there is no such principle. If it is said that before ascending to the stage of dwelling, they are only subdued, and all are cut off at the first stage of dwelling, there is no such statement in the scriptures, and it becomes a heretical teaching. ’Wen: Ju he de zhi you er zhong dun?’: Question: According to what is it known that there are two kinds of sudden enlightenment? ’Da: Zhun xuan wen, ba jiao wei jian dun mi mi bu ding jian you si wei cang tong bie yuan. Ci si jian qian ming wei ba jiao. Jian zhong ji you zui hou yi yuan. Jian wai you fu geng li yi dun. Gu zhi qian yuan dan shi jian yuan. Bie li yi dun ji shi dun dun. Pin jiang ci yi yi nan ta ren. Ta wu dui zhe wei wo du zhi’: Answer: According to the Xuan Wen (《法华玄义》), the Eight Teachings (bā jiào) refer to gradual, sudden, secret, and indefinite, and the gradual is further divided into the Four Teachings of Tripitaka, Common, Separate, and Perfect. These four teachings, combined with the previous four, are collectively called the Eight Teachings. Since there is already the final Perfect Teaching in the Gradual Teaching, another Sudden Teaching is established outside the Gradual Teaching. Therefore, it is known that the previous Perfect Teaching is only gradual perfection, and the separately established Sudden Teaching is sudden and sudden. ’Frequently use this meaning to challenge others, and others cannot answer, only I know.’ ’Yu yue: Yi ci suo pan ze you duo fang. Yi zhe bu shi jiao ming zhi fang bie li yi dun. Nai shi hua yan zui chu dun bu. Fo chu cheng dao wei you zhu hui. Bu cong jian lai zhi shuo yu da’: The analogy says: According to this judgment, there are many obstacles. One is the obstacle of not knowing the name of the teaching, and another Sudden Teaching is established separately. That is the initial Sudden Teaching part of the Avatamsaka Sutra (《华严经》). When the Buddha first attained enlightenment, he had not yet traveled to various assemblies, and he directly spoke of the Great Teaching without coming from the Gradual Teaching. --------------------------------------------------------------------------------