Chinese
以五味八教。以简于权。并以世界尘数以简于迹。若本迹交杂教味疏遗。无以显于待绝二妙。余味余部以类求之。则可知矣。若今止观纵用诸教。意在十法。以成妙观则观正教旁。为显实理。旁通诸教复为生信。旁引诸经。二者观教同异。既约法华应须八教。教虽有八。顿等四教是佛化仪。藏等四教是佛化法。依法起观观则有四。渐既异别。更加不定。故观则有六。开权显实会藏等三渐及不定。元知圆极故。佛本意唯佛乘。是如今文随教虽复若八若四。本意唯为成一佛乘。三者观门准则随机逗物。虽立四门教法体度无生为首。若消法相为成行解。斥夺比决上下交映。皆悉结撮归于一乘。四者会异考同。若一切异名皆入一实。名为通会。如会随入悉止观异名等。名为别会。通别二会摄法罄尽。则一家义势摄法无穷。乃至法门亦具通别二会之意。又如破偏度入名为通会。当教当门名为别会。言考同者如大小经论。凡所立名部帙虽殊。名相不别。岂为名同令法一概。必以理简而使甄分。如诸外人。尚以大自在天立三身名。岂此三名体同宗极。故云不可寻通名而求别体。故用相简之。是以考同出异会异令同。若异若同同入一极。五者以一例诸。如教证二道及一心具法。不同世人取着一念。思议境立佛法界。前明可思议后明不可 现代汉语译本： 用五味八教（五味指乳、酪、生酥、熟酥、醍醐，八教指藏、通、别、圆四教和顿、渐、秘密、不定四教）来简化权教（权宜之教）。用世界微尘数（极多的数量）来简化迹（佛陀在世间的示现）。如果本（根本）迹（示现）交杂，教味（教义的精髓）疏漏遗失，就无法彰显待绝二妙（等待和断绝两种微妙的境界）。其余的教味和部分，可以按照类别去寻求，这样就可以明白了。如果现在的止观（止息妄念，观察真理）广泛运用各种教义，意图在于十法（十种观法），以此成就妙观（精妙的观行），那么观是正教，其他教义是辅助，为了彰显真实的道理。旁通各种教义，又是为了生起信心。旁引各种经典，这两者都是为了观察教义的同异。既然依据《法华经》，就应当运用八教。教义虽然有八种，顿等四教是佛陀的化仪（教化的方式），藏等四教是佛陀的化法（教化的内容）。依据教法而起观，观就有四种。渐教既然有异别，再加上不定教，所以观就有六种。原本就知道圆教是究竟的，所以佛陀的本意唯有佛乘（成佛的教法）。就像现在经文随着教义，虽然有八种或四种的说法，但本意都是为了成就一佛乘。第三，观门的准则，是随着根机来适应事物。虽然建立了四门（四种观门），但教法的体度以无生为首。如果消融法相，是为了成就行解（修行和理解），斥责和夺取，比较和决断，上下交相辉映，都全部总结归纳到一乘。第四，会异考同（会通差异，考察相同）。如果一切不同的名称都归入一实相，这叫做通会。比如会通随入、悉止观等不同的名称，这叫做别会。通会和别会两种会通，涵盖了所有的法，那么一家（天台宗）的义势，涵盖的法是无穷无尽的。乃至法门也具有通会和别会两种会通的含义。又比如破除偏见而进入正道，这叫做通会。针对当下的教义和法门，这叫做别会。说到考察相同，比如大小乘经论，凡是所建立的名称，部帙虽然不同，但名相没有区别。难道因为名称相同，就让法成为一种概括吗？必须用道理来简别，从而使之甄别区分。比如各种外道，尚且用大自在天（印度教主神湿婆）来建立三身（法身、报身、应身）的名称，难道这三个名称的体性相同，宗旨在同一个终极吗？所以说不可以寻找相同的名称，而寻求不同的体性。所以用相来简别它。因此，考察相同是为了显出差异，会通差异是为了使之相同。无论是差异还是相同，最终都归入一个终极。第五，以一例诸（用一个例子来类推其他）。比如教证二道（教法和证悟的道路）以及一心具法（一个心中具足一切法），不同于世人执着于一个念头，用思议的境界来建立佛法界。前面说明的是可思议的境界，后面说明的是不可思议的境界。
English
English version: Using the Five Flavors and Eight Teachings (Five Flavors refer to milk, curd, raw butter, cooked butter, and ghee; Eight Teachings refer to the Four Teachings of the Tripitaka, Common, Distinct, and Perfect, and the Four Methods of Sudden, Gradual, Secret, and Indeterminate) to simplify the provisional teachings (expedient teachings). Using the number of dust motes in the world (an extremely large quantity) to simplify the traces (Buddha's manifestations in the world). If the root (fundamental) and traces (manifestations) are mixed, and the flavor of the teachings (the essence of the doctrine) is neglected and lost, then there is no way to reveal the two subtle states of 'waiting' and 'severance' (waiting and severing two subtle realms). The remaining flavors and parts of the teachings can be sought according to their categories, and thus they can be understood. If the present Zhi-Guan (cessation of delusion and contemplation of truth) widely employs various teachings, its intention lies in the Ten Dharmas (ten kinds of contemplation), to accomplish the Wonderful Contemplation (exquisite practice of contemplation), then contemplation is the primary teaching, and other teachings are auxiliary, in order to reveal the true principle. Comprehending various teachings is also for generating faith. Quoting various sutras is both for observing the similarities and differences of the teachings. Since it is based on the Lotus Sutra, the Eight Teachings should be used. Although there are eight teachings, the Four Teachings of Sudden and so on are the Buddha's methods of transformation (methods of teaching), and the Four Teachings of the Tripitaka and so on are the Buddha's content of transformation (content of teaching). Based on the teachings, contemplation arises, and there are four kinds of contemplation. Since the Gradual Teaching has differences, and the Indeterminate Teaching is added, there are six kinds of contemplation. Originally knowing that the Perfect Teaching is ultimate, the Buddha's original intention is only the Buddha Vehicle (the teaching of becoming a Buddha). Just as the current text follows the teachings, although there are eight or four kinds of statements, the original intention is only to accomplish the One Buddha Vehicle. Third, the principle of the contemplation gate is to adapt to beings according to their capacities. Although the Four Gates (four kinds of contemplation gates) are established, the essence of the teachings takes non-origination as the head. If dissolving the characteristics of the Dharma is to accomplish practice and understanding, rebuking and seizing, comparing and deciding, and reflecting each other up and down, all are summarized and returned to the One Vehicle. Fourth, harmonizing differences and examining similarities. If all different names enter into one reality, this is called general harmonization. For example, harmonizing different names such as 'following entry' and 'all Zhi-Guan', this is called specific harmonization. The two harmonizations of general and specific encompass all the Dharmas, then the meaning and power of one family (Tiantai School) encompass infinite Dharmas. Even the Dharma gate also has the meaning of two harmonizations of general and specific. Also, for example, breaking through biases and entering the right path is called general harmonization. Targeting the current teachings and Dharma gate is called specific harmonization. Speaking of examining similarities, such as the sutras and treatises of the Great and Small Vehicles, although the parts and volumes are different, the names and terms are not different. Is it because the names are the same that the Dharma becomes a generalization? It is necessary to use reason to distinguish them, so as to differentiate them. For example, various heretics still use the Great自在天(Great自在天, Hindu god Shiva) to establish the names of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), are the nature of these three names the same, and the purpose in the same ultimate? Therefore, it is said that one cannot seek different natures by seeking the same names. Therefore, use the appearance to distinguish it. Therefore, examining the same is to bring out the differences, and harmonizing the differences is to make them the same. Whether it is difference or sameness, it ultimately enters into one ultimate. Fifth, using one to exemplify all. For example, the two paths of teaching and realization (the path of teaching and the path of enlightenment) and the Dharma fully possessed in one mind (one mind fully possesses all Dharmas) are different from worldly people who are attached to one thought, and use the realm of thought to establish the Buddha Dharma realm. The former explains the conceivable realm, and the latter explains the inconceivable realm. --------------------------------------------------------------------------------
Chinese
思议等。部内唯有一文说之。以此一文而均上下。使处处文义通彻昭然。六者名义通局。如置毒譬。经中唯譬五道不同佛性不变。五味唯喻一代五时浓淡。浓淡虽殊皆从牛出。今文从义。处处遍入。或定不定。或行或人。或教或位。或时或部。不可壅义而守其名。故用置毒则有两种醍醐杀人。若用五味则有两种乳不等。七者开拓句法。或四或六或三十六。乃至百千随其文意。应多应少。皆使遍在一代教门。一一皆令有名有义。无得辄尔无义立名。八者束散前后。凡诸宽文文中无结。或随文势。若逐意便。或前结而后开。或前散而后束。所以释者先须捡括。语意宽急所诣归宗。使观行有在。九者行理交映。理有权实行有亲疏。亲正疏旁废权入实。理无种种行有浅深。说理则泯彼阶差。谈行必积功方达。以理融行以行综理。诸位无滥方可免失。岂可尚深偏求一句。况以二十五法而为前导。十乘十境以为正修。故知行理相融方有所至。故第五云。照润导达交络莹饰。一体二手更互揩摩。然义解者非消文时。欲出文意必须出没。开合先令妙境周圆。依境立愿。愿行相称。正助无阙不失次位。是则可以斥偏邪。可以进圆行。可以显异意。可以立宗徒。若消文时。先钩锁文势一道竖进。次洮炼前后以显行相。以一观境冠于下九。以 一弘誓通及诸行。以一安心遍该始末。破遍只是安心加行。通塞只是上二细门。以一道品调停阴入。正助只是助开。前四次位通为上之七门。以除滥过。安忍离爱上八功能。入初住时转名十大。良有以也。若不得意徒劳生起。说行说理未足可师。何者。越次则伤文。专文则损理。十者教观折摄。教折摄者。若权若实适时而用。或摄权折实。或叹实折权。理事因果四门四悉。随教随机约人约部。若密若显若现若当。为熟为种逆化顺化。不出一折一摄意也。观折摄者观一境历一心。或折为无常。或融为理性。宜治乐厌止观智断。苦乐纵夺顺逆体折。如是等相皆亦不出折摄二意。故此教观折摄二者以理观之。使元意有在此四十条略知大概。余不尽者。准此可知。 第四大章总别例者。十章十境十乘离合同异立意等别。初十立大章。言大章者。准分别中十门不同。具如大意。与九而辨同异。初释大意。既云五略。对下即是广略二门。若尔亦可释名已去更开十章。如法华玄释十妙文。今此为对旨归。非广非略文势便故。故以大意共为十章。禅门亦尔。若欲开者则开显体出眼智。教相则中间八章自离为十。如五重玄义亦是合。于中八而为五章。合摄法入体相中。义当显体。合方便正观果报共为一宗。起教义当于用。偏圆义当 判教。彼为释经此为成观。故有少别尔。今存十数故离五为八。更加初后则数整足。十境离合者。互发正意只有九双。亦为成十数故。加三障四魔一双。故此十境若非三障即是四魔。又十境者亦是为成十数故。具示尔。故下章安问云。法若尘沙境何定十。今于十内若更合者。二乘菩萨但合为一方便境。则但有九。若以烦恼入于六蔽。习因相中则但有八。若以烦恼及业并阴入境为三道境。则但有七。或依前八。复以慢入烦恼境中。亦但成七。若以见慢入世禅摄。则但有六。又以病患入阴入摄。则但有五。四三者如四魔三障。若但以发不发相对。则但成二。若但以一所观为言。则但有一。开合虽尔。今明发相气类不同。是故为十。以阴对九阴非发得。是故别立。二乘菩萨虽同方便。发心异故。烦恼起重习因轻微。展转互通故名为道。此诸发得三皆现起。慢与烦恼滥别禅中未必一向发见。病虽如阴阴不必病。病虽有业非业相现。病虽有魔已属魔境。二及三四发相颇分。况但为一最为通漫。是故随相必须开十。次明十乘立意者下文云。横竖该罗十观具足。今探文意总为五释。一者总释。二者别释。三者横竖四句释。四者附文来意法相释。五者与他所立永异释。总别二释横竖四句。具如记中。附文者十法生起又名为竖。一一法中 各含多意。又名为横。生起如文。各有多意具如本文。随义别释。今搜文意览略知广。虽有小小多少不同。今于十法各例为五故立斯十。妙境五者。一为示三千在一念故。二为示极理异后乘故。三为欲开显思议境故。四为利根者开悟理故。五为下九法作所依故。发心五者。一为解理者仍须愿故。二为明发心摄法遍故。三为欲辨异诸偏小故。四为明中根发方悟故。五为下八法作行始故。安心五者。一为明有愿仍须行故。二为辨中根难安故。三为示法同随人异故。四为示凡夫自他安故。五为示开总出别安故。破法遍五者。一为辨此门遍用慧故。二随用一门横竖遍故。三为初心者依教门故。四示初心者依无生故。五三谛圆融破方遍故。此中五意。后之三意别在今文。前之二意通在初后。通塞五者。一为示检校非一节故。二为示横竖通仍塞故。三为示一心仍有塞故。四为示宝渚是所通故。五兼消经文过五百故。道品五者。一为示须用道品调故。二为示调停异偏小故。三为示念处是阴境故。四为示道品摄诸行故。五为示品后必有门故。正助五者。一为重蔽者必须助故。二为示事度能治蔽故。三为示助道摄法遍故。四为示正助合行相故。五为示三教俱是助故。次位五者。一为示妙位使不滥故。二为示妙位德难思故。三为示慕果令思 现代汉语译本 这些术语各自包含多种含义，又可以被称作‘横’。它们的生起就像文字一样，各自包含多种含义，具体内容详见原文。根据不同的含义进行解释。现在搜索文中的含义，大致了解其广博。虽然有细微的多少不同，现在对于十法，每个都举出五个例子，所以设立这十法。 妙境五重含义：一是为了展示三千在一念之中；二是为了展示最高的道理不同于小乘；三是为了想要开显思议境；四是为了让利根者开悟真理；五是作为下面九法的基础。 发心五重含义：一是为了说明理解道理的人仍然需要发愿；二是为了阐明发心能够涵盖所有法；三是为了区分于各种偏颇狭小的见解；四是为了说明中等根器的人发心后才能领悟；五是作为下面八种修行的开始。 安心五重含义：一是为了说明有愿仍然需要修行；二是为了辨别中等根器的人难以安心；三是为了说明法相同但随人而异；四是为了说明凡夫如何安顿自身和他人；五是为了说明从总体到个别的安心方法。 破法遍五重含义：一是为了辨明这个法门普遍运用智慧；二是说明运用一个法门可以横向纵向普遍应用；三是为初学者提供依据教义的门径；四是为初学者展示依据无生之理；五是三谛圆融，破除一切，才能普遍应用。 这其中五重含义，后面的三种含义特别在于本文，前面的两种含义贯穿始终。贯通与阻塞五重含义：一是为了说明检查不是只在一个环节；二是为了说明横向纵向贯通仍然有阻塞；三是为了说明一心仍然有阻塞；四是为了说明宝渚（*baozhu*，比喻安全的彼岸）是所要贯通的地方；五是兼顾消除经文中超过五百处的疑惑。 道品五重含义：一是为了说明需要用道品来调和；二是为了说明调和不同于偏颇狭小的见解；三是为了说明念处是阴境；四是为了说明道品涵盖各种修行；五是为了说明道品之后必然有法门。 正助五重含义：一是为了说明被深重烦恼遮蔽的人必须借助助道；二是为了说明事度（*shidu*，通过实践来度化）能够治理遮蔽；三是为了说明助道涵盖所有法；四是为了说明正行和助行相结合的状态；五是为了说明三教都是助道。 次位五重含义：一是为了说明妙位（*miaowei*，佛果的微妙境界）以免混淆；二是为了说明妙位的功德难以思议；三是为了启发对佛果的思慕。