English
English version Dundun. Yu Yue said: 'This family's interpretation cites the Ren Wang Jing (Sutra of Humane Kings), to prove the Fa Hua Jing (Lotus Sutra). The Fa Hua Jing says: 'Non-leaking root of mind', and the Ren Wang Jing says: 'Forever separated from the Three Realms'. Both sutras say that the Four Abodes (four kinds of afflictions) are first shed, and within the realms (desire realm, form realm, formless realm) the name of non-leakage (no afflictions) is obtained, and the leaking karma (karma with afflictions) is removed, therefore it is said 'Forever separated'. It should be known that the meaning of the texts in both places is originally the same, how can they be separated to prove two kinds of suddenness (sudden enlightenment)?' Question: 'Among the three kinds of Zhi Guan (three kinds of meditation methods), which kind of suddenness is the perfect and sudden Zhi Guan (the most perfect and rapid meditation method)?' Answer: 'It is gradual-sudden (gradual cultivation leading to sudden enlightenment).' 'How is it known?' 'For example, in the first volume, three metaphors (analogies) and three kinds of Zhi Guan are used, using the one who has mastered supernatural powers (one who cultivates supernatural powers) ascending into the sky (rising into the air) to metaphorize perfect and sudden enlightenment. In the seventh volume, in distinguishing between unobstructed and obstructed (distinguishing between unobstructed and obstructed), 'middle' is the three contemplations (emptiness, provisional existence, and the middle way) that refute supernatural powers (refuting supernatural powers). Supernatural powers are refuted, so it is not the most rapid sudden enlightenment.' The text (original text of the Mohe Zhiguan) says: 'The separate teaching briefly points out the three gates (the separate teaching briefly points out the three gates), the main idea is in one suddenness (the main idea is in one sudden enlightenment).' Also, after the three kinds of Zhi Guan are finished, it is said again: 'Now, based on the sutras (now based on the scriptures), the perfect and sudden enlightenment is further clarified (the perfect and sudden enlightenment is further clarified).' Also, at the end of the Anxin chapter in the fifth volume (at the end of the Anxin chapter in the fifth volume), the three kinds of Zhi Guan are first summarized, and then the one-mind Zhi Guan is summarized. Also, the first concluding passage on generating the aspiration for enlightenment (the first concluding passage on generating the aspiration for enlightenment), first summarizes the three kinds of Zhi Guan, and then says: 'Also, the one Zhi Guan is used to conclude (also, the one-mind Zhi Guan is used to conclude).' These are all the correct texts of another kind of suddenness outside of the three kinds of Zhi Guan. Yu Yue said: 'At first glance, the citation and argumentation seem to have some basis, but upon closer examination, they have no basis at all.' 'Why?' 'Because it violates the original text and causes many obstacles.' 'Which ones?' 'Such as refuting supernatural powers (refuting supernatural powers) and further clarifying based on the sutras (further clarifying based on the scriptures), the text is in the preface (the text is in the preface). The preface (preface) was written by Zhang An, and there was no such preface when explaining Zhi Guan (explaining Zhi Guan), how can the main text be used to refute it in advance?' 'Also, the three contemplations (the three contemplations of emptiness, provisional existence, and the middle way) were originally transmitted by Nan Yue (Master Huisi), how can the disciple refute the teacher's doctrine, and even become a rebellious disciple?' 'The treatise (Treatise on Contemplation of Mind) also says that Nan Yue inherited from Hui Wen, since Long Shu refuted the teacher's Dharma, why is it necessary to say in the Treatise on Contemplation of Mind to take refuge in the ancestral teacher (take refuge in the ancestral teacher)?' 'Moreover, the meanings of supernatural powers in the two places (the supernatural powers mentioned in the two places) are different. In the preface, the practitioner of sudden enlightenment (the practitioner of sudden enlightenment) is used to metaphorize the one who has mastered supernatural powers (the one who cultivates supernatural powers) walking in the air (walking in the air), emptiness (emptiness) has no shallowness or depth, and the walker (the walker) has steps (has steps). Emptiness (emptiness) is a metaphor for the principle of sudden enlightenment (the principle of sudden enlightenment), and walking (walking) is a metaphor for the ritual of practice (the ritual of practice). Although practice (practice) has differences (has differences), it is still called perfect gradualness (perfect gradual cultivation). The principle (principle) has no depth, and should not be biased towards perfect and sudden enlightenment. In the seventh volume, walking, riding a horse, and supernatural powers (walking, riding a horse, and supernatural powers) are used to metaphorize the horizontal separate three contemplations (horizontal separate teaching three contemplations). Supernatural powers are among the separate characteristics (supernatural powers are the characteristics of the separate teaching), so the 'middle is the three contemplations' is used to refute the horizontal separation (to refute the horizontal separate teaching). How can one not see the nearby text (how can one not see the nearby scripture), but instead want to refute the unborn preface from afar?' Next, based on (Next, based on) --------------------------------------------------------------------------------
Chinese
经文更明者。前以三喻证三文竟。更依华严以证圆文。故云。更明再治定文意在于此。如何见一更字。便于三外立顿顿名。若引华严即名顿顿者。玄第十卷亦引华严方等般若圆证于顿。华严既其非是渐圆。方等般若宁非顿顿。言别则略指三门。大意在一顿者。彼料简文问略明三种止观。略与大意名相似同。是故重问云何同异。答中分于通别二意。通则略指只是大意。别则略与大异不同。以不同故略有三种。大意但在三中之一。故文云。渐与不定置而不论。人不见之。便于三外别立顿顿。安心文末。先以次第三观结数。次以一心结数次第义。当于别一心义当于圆。此圆还同初总安心为结数。故义开三别。次还依本以结一心。不见此意。异说便生。言发心文末一止观结者。大意五章文相宽总。是故皆以止观结之。或时唯用一止观结。如六即文六文皆一。或复唯用三止观结。如随自意文末。或时俱用三一结之。如前所引。复阙无结文。如常行等三种三昧。又若俱用三一结者。只是通别不同。何者。一种结云。发菩提心即是观。邪僻心息即是止。当知三种无不发心邪僻心息。又三种结者亦是通义。以通三故。是故结之。始从三藏终至圆顿。皆悉有于渐顿不定。具如第三偏圆文中及玄文第十判教中。四教是别。三种是通。此第一 现代汉语译本 经文更明者：前面已经用三种比喻来证明三类经文的观点了。现在再依据《华严经》来证明圆教的经文。所以说，‘更明’就是再次确定经文的意义就在于此。如何理解一个‘更’字，就在三类（藏、通、别）之外确立顿教的名称呢？如果引用《华严经》就叫做顿教，那么智顗大师的《玄义》第十卷也引用了《华严经》、《方等经》、《般若经》来圆满地证明顿教。既然《华严经》不是渐圆，那么《方等经》和《般若经》难道不是顿顿吗？ 说到‘别’，就略微指出了三门（藏、通、别）。大意在于‘一顿’，那里简略地说明了三种止观。‘略’和‘大意’这两个名称相似相同。所以再次提问，‘相同’和‘不同’在哪里？回答中从‘通’和‘别’两个方面来区分。‘通’就略微指出了只是‘大意’。‘别’就说明了‘略’和‘大意’大不相同。因为不同，所以‘略’有三种。‘大意’只是在三种中的一种。所以经文中说，‘渐’和‘不定’就放在一边不讨论。人们没有看到这一点，就在三类之外另外确立‘顿顿’。 《安心文》的末尾，先用次第的三观来总结，然后用一心来总结次第的意义。次第的意义属于‘别’，一心的意义属于‘圆’。这个‘圆’和最初总的《安心》一样，作为总结。所以义理展开为三种‘别’，然后又依据根本来总结‘一心’。没有看到这个意思，不同的说法就产生了。 说到《发心文》末尾用一止观来总结，‘大意’五章的文句宽泛而总括，所以都用止观来总结。有时只用一止观来总结，比如六即文，六个文都用‘一’来总结。有时又用三止观来总结，比如《随自意文》的末尾。有时又同时用三和一来总结，就像前面所引用的。还有缺少总结的经文，比如常行等三种三昧。 如果同时用三和一来总结，只是‘通’和‘别’不同。为什么呢？一种总结说，‘发菩提心就是观，邪僻心止息就是止’。应当知道三种（藏、通、别）没有不发菩提心、邪僻心止息的。又三种总结也是‘通’义，因为通于三教，所以用它来总结。从三藏教开始到圆顿教结束，都具有渐、顿、不定。具体情况就像第三篇《偏圆文》中以及《玄文》第十篇的判教中说的那样。四教是‘别’，三种是‘通’。这是第一点。
English
English version The Sutra Further Clarified: Previously, three metaphors were used to prove the three types of scriptures. Now, we further rely on the *Avatamsaka Sutra* (Flower Garland Sutra) to prove the perfect teaching. Therefore, it is said that 'further clarification' means to re-establish that the meaning of the scriptures lies in this. How can one understand that a single word 'further' establishes the name of the sudden teaching (*顿教 dunjiao*) outside of the three teachings (Tripitaka, Common, Distinct)? If quoting the *Avatamsaka Sutra* is called the sudden teaching, then Zhiyi's *Profound Meaning* (玄义 Xuanyi) Volume 10 also quotes the *Avatamsaka Sutra*, *Vaipulya Sutra* (方等经 Fangdeng jing), and *Prajna Sutra* (般若经 Bore jing) to perfectly prove the sudden teaching. Since the *Avatamsaka Sutra* is not gradual and perfect, aren't the *Vaipulya Sutra* and *Prajna Sutra* sudden and sudden? When speaking of 'distinct' (*别 bie*), it briefly points out the three gates (Tripitaka, Common, Distinct). The main idea lies in 'one sudden' (*一顿 yidun*). There, it briefly explains the three types of cessation and contemplation (*止观 zhiguan*). The names 'brief' (*略 lue*) and 'main idea' (*大意 dayi*) are similar and the same. Therefore, it is asked again, 'Where are the similarities and differences?' The answer distinguishes between the 'common' (*通 tong*) and 'distinct' (*别 bie*) aspects. 'Common' briefly points out that it is just the 'main idea'. 'Distinct' explains that 'brief' and 'main idea' are greatly different. Because they are different, 'brief' has three types. 'Main idea' is only one of the three types. Therefore, the scripture says that 'gradual' (*渐 jian*) and 'undetermined' (*不定 buding*) are put aside and not discussed. People do not see this point and establish 'sudden and sudden' outside of the three types. At the end of the *Treatise on Pacifying the Mind* (*安心文 Anxin wen*), first, the sequential three contemplations are used to conclude, and then the one mind is used to conclude the meaning of sequence. The meaning of sequence belongs to 'distinct', and the meaning of one mind belongs to 'perfect' (*圆 yuan*). This 'perfect' is the same as the initial general *Pacifying the Mind*, serving as a conclusion. Therefore, the meaning unfolds into three 'distinct' types, and then it relies on the root to conclude 'one mind'. Not seeing this meaning, different interpretations arise. Speaking of using one cessation and contemplation to conclude at the end of the *Treatise on Arousing the Mind* (*发心文 Faxin wen*), the sentences in the five chapters of the 'main idea' are broad and comprehensive, so they are all concluded with cessation and contemplation. Sometimes only one cessation and contemplation is used to conclude, such as the Six Identities (*六即 liuji*) text, where all six texts are concluded with 'one'. Sometimes three cessation and contemplations are used to conclude, such as at the end of the *Following One's Own Intention* (*随自意 Suiziyi*) text. Sometimes both three and one are used to conclude, as quoted earlier. There are also scriptures that lack conclusions, such as the three samadhis of constant practice, etc. If both three and one are used to conclude, it is only that 'common' and 'distinct' are different. Why? One type of conclusion says, 'Arousing the Bodhi mind is contemplation, and the cessation of perverse thoughts is cessation.' It should be known that all three (Tripitaka, Common, Distinct) involve arousing the Bodhi mind and the cessation of perverse thoughts. Also, the three types of conclusions are also the 'common' meaning, because they are common to the three teachings, so they are used to conclude. From the Tripitaka teaching to the perfect and sudden teaching, all have gradual, sudden, and undetermined. The specific situation is as described in the third *Partial and Perfect Treatise* (*偏圆文 Pianyuan wen*) and in the classification of teachings in Volume 10 of the *Profound Meaning*. The four teachings are 'distinct', and the three types are 'common'. This is the first point. --------------------------------------------------------------------------------