Chinese
大正藏第 46 册 No. 1914 止观大意 No. 1914 止观大意 唐天台沙门释湛然述 因员外李华欲知止观大意略报纲要。 略述教观门户大概。今家教门以龙树为始祖。慧文但列内观视听而已。洎乎南岳天台。复因法华三昧。发陀罗尼。开拓义门观法周备。消释诸经。皆以五重玄解十义。融通观法。乃用五科方便十乘轨行。言五重者。一切经前五义玄释。名通义异。以总冠别。谓释名。出体。明宗。辨用。判教。自法华前诸教未合五重皆粗。来至法华名等俱妙。广如玄文十卷委释。言十义者。一先明道理寂绝亡离不可思议。于一寂理不分而分。离开诸谛。谓四四谛七二谛五三谛等。若开若合权实道理冷然可见。二能诠教门。纲格槃峙包括秘露。谓渐顿不定秘密藏通别圆。得此八意。一代声教化道可知。三经论矛盾言义相乖。不可以情通。不可以博解。古来执诤连代不休。今用四悉檀意。无滞不融。拔掷自在。四者巧破执着。善用诸句破能着心。如所破惑单复具足。无言穷逐。五结正法门。对当行位使依教修有方便。依行证有阶差。贤圣不滥。免增上慢。六随以一句纵横无碍。而纶绪次第宛然成章。七开章科段钩销相承。决疏文势生起冠带。八帖释经文 现代汉语译本 大正藏第 46 册 No. 1914 止观大意 No. 1914 止观大意 唐天台沙门释湛然述 因员外李华欲知止观大意略报纲要。 略述教观门户大概。今家教门以龙树（Nāgārjuna，佛教中观派创始人）为始祖。慧文（Huìwén，中国佛教天台宗的先驱）但列内观视听而已。洎乎南岳天台（指天台宗的实际创始人智顗），复因《法华经》三昧，发陀罗尼（dhāraṇī，总持，忆持不忘的禅定力）。开拓义门观法周备。消释诸经，皆以五重玄解十义。融通观法，乃用五科方便十乘轨行。言五重者，一切经前五义玄释，名通义异，以总冠别。谓释名、出体、明宗、辨用、判教。自《法华经》前诸教未合五重皆粗，来至《法华经》名等俱妙。广如玄文十卷委释。言十义者，一先明道理寂绝亡离不可思议。于一寂理不分而分，离开诸谛。谓四圣谛（four Noble Truths）、十二因缘（twelve links of dependent origination）、五三谛等。若开若合权实道理冷然可见。二能诠教门，纲格槃峙包括秘露。谓渐、顿、不定、秘密、藏、通、别、圆。得此八意，一代声教化道可知。三经论矛盾言义相乖，不可以情通，不可以博解。古来执诤连代不休。今用四悉檀（four siddhāntas，四种成就）意，无滞不融，拔掷自在。四者巧破执着，善用诸句破能着心。如所破惑单复具足，无言穷逐。五结正法门，对当行位使依教修有方便，依行证有阶差，贤圣不滥，免增上慢。六随以一句纵横无碍，而纶绪次第宛然成章。七开章科段钩销相承，决疏文势生起冠带。八帖释经文
English
English version Taisho Tripitaka Volume 46, No. 1914, Essentials of Śamatha-Vipassanā No. 1914 Essentials of Śamatha-Vipassanā Composed by Śramaṇa Zhanran of Tiantai Mountain in the Tang Dynasty Because Yuanwai Li Hua wished to know the essentials of Śamatha-Vipassanā, a brief report on the key points is given. A brief account of the general outline of the teachings and contemplation. The teachings of our school begin with Nāgārjuna (founder of the Madhyamaka school of Buddhism) as the first ancestor. Huìwén (precursor of the Tiantai school of Chinese Buddhism) only listed internal contemplation of seeing and hearing. Coming to Nanyue Tiantai (referring to Zhiyi, the actual founder of the Tiantai school), he further developed dhāraṇī (total retention, the meditative power of unfailing memory) through the Samadhi of the Lotus Sutra. He opened up the gates of meaning, and the methods of contemplation were fully prepared. Explaining the various sutras, he used the fivefold profound explanation and tenfold meaning to integrate the methods of contemplation, employing the five categories of expedient means and the tenfold modes of practice. The fivefold refers to the profound explanation of the five meanings preceding all sutras, where the name is common but the meaning is different, using the general to crown the specific. These are: explaining the name, revealing the substance, clarifying the doctrine, distinguishing the function, and judging the teachings. Before the Lotus Sutra, the teachings that did not combine the fivefold were all coarse; coming to the Lotus Sutra, the name and other aspects are all wonderful. This is explained in detail in the ten volumes of the Profound Meaning. The tenfold meaning refers to: first, clarifying the principle of stillness, extinction, detachment, and inconceivable nature. In this single still principle, without dividing yet dividing, separating from the various truths. These are the Four Noble Truths, the Twelve Links of Dependent Origination, the five threefold truths, etc. Whether opening or closing, the provisional and real principles are clearly visible. Second, the teaching gate that can express, with its framework standing tall, encompassing the secret and the revealed. These are the gradual, sudden, indeterminate, secret, Tripiṭaka, shared, distinct, and perfect teachings. Understanding these eight meanings, the teachings and transformative path of a generation can be known. Third, contradictions in sutras and treatises, where words and meanings conflict, cannot be resolved through sentiment or broad understanding. Disputes have continued for generations. Now, using the meaning of the four siddhāntas (four kinds of accomplishment), there is no obstruction that cannot be integrated, freely extracting and discarding. Fourth, skillfully breaking attachments, skillfully using various phrases to break the mind that clings. Like the afflictions to be broken, whether single, multiple, or complete, exhaustively pursuing without words. Fifth, establishing the correct Dharma gate, matching the corresponding stages of practice so that relying on the teachings to cultivate has expedient means, relying on practice to attain has gradual stages, the wise and the holy are not confused, avoiding arrogance. Sixth, following any phrase, there is unobstructed freedom, yet the order of the threads is clearly arranged into a chapter. Seventh, opening chapters and sections, hooking and connecting in succession, deciding the meaning of the commentary, generating the rising and crowning momentum. Eighth, closely annotating the sutra text. --------------------------------------------------------------------------------
Chinese
。须义顺理当。九翻译方言。令名义不壅。十一一句下理观消通观。与经合印心成行。非数他宝。若释法华弥须晓了权实本迹。方可立行。此经独得称妙。方可依此以立观意。言五方便及十乘轨行者。即圆顿止观全依法华圆顿止观。即法华三昧之异名耳。若欲修此圆顿三昧。具圆十乘方名圆行。方便品法文虽略。譬谕品大车谕足。 然止观十卷大分为二。初之二卷略释纲纪。后之八卷广明行相。初略明中又开为五。谓发圆心。修圆行。感圆果。起八教归三德。初发圆心在第一卷。谓约四弘四谛六即。以简偏圆发心之相。四弘是能发之誓。四谛是所依之境。六即是所历之位。誓若无境名为狂愿。境不辨位凡圣不分。言依境发誓者。谓众生无边誓愿度。依苦谛境。烦恼无数誓愿断。依集谛境。法门无尽誓愿知。依道谛境。佛道无上誓愿成依灭谛境。涅槃经中四谛开为四重。故使弘誓亦有四番。今简偏从圆。以此圆四愿融前三愿。无非法界。故依法界起于妙愿。初心遍摄观惑法界。遍习佛法三身等证。已发圆心未知圆心。为初心是。为后心是。为初即后。为初异后。若初非后是。若初心异后。俱非圆融。故辨六即而判是非。谓理即。名字即。观行即。相似即。分真即。究竟即。即故初后俱是。六故初后不滥。理同故即 现代汉语译本。必须按照义理和顺序来理解。九种翻译的方言，是为了使名称和意义不闭塞。十一条，在每一句话下，都要用理观来理解，用消融和贯通的观点来看待。与经典相合，与内心相印，才能成就修行。不要数说其他的珍宝。如果解释《法华经》，必须明白权巧方便和真实究竟、根本和迹象的道理，才可以立定修行。这部经独自被称为‘妙’，才可以依据它来建立观想的意念。所说的五种方便和十种乘轨，修行者就是完全依照《法华经》的圆顿止观。圆顿止观，就是《法华三昧》的另一个名称。如果想要修习这种圆顿三昧，具备圆满的十种乘法，才能称为圆满的修行。虽然在《方便品》中的经文比较简略，但是在《譬喻品》中的大车比喻已经足够说明。 然而，《止观》十卷，大体上分为两部分。最初的两卷，简略地解释纲要和纪律；后面的八卷，详细地说明修行的相状。最初的简略说明中，又分为五个方面：即发圆心、修圆行、感圆果、起八教归三德。最初的发圆心，在第一卷中，就是通过四弘誓愿（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成）、四谛（苦、集、灭、道）和六即（理即、名字即、观行即、相似即、分真即、究竟即），来简别偏颇和圆满的发心之相。四弘誓愿是能够发起誓愿的力量，四谛是所依据的境界，六即是所经历的位次。誓愿如果没有境界，就叫做狂妄的愿望；境界如果不辨明位次，凡夫和圣人就不能区分。所说的依据境界来发誓愿，就是说，‘众生无边誓愿度’，是依据苦谛的境界；‘烦恼无数誓愿断’，是依据集谛的境界；‘法门无尽誓愿知’，是依据道谛的境界；‘佛道无上誓愿成’，是依据灭谛的境界。《涅槃经》中，四谛展开为四重，所以使得弘誓也有四番。现在简别偏颇而趋向圆满，用这圆满的四愿来融摄前面的三愿，没有哪一个不是法界的，所以依法界而生起妙愿。初心普遍地摄取观想、迷惑和法界，普遍地学习佛法和三身等证悟。已经发了圆心，但还不知道圆心，是初心呢，还是后心呢？是初即是后呢，还是初异于后呢？如果初非后是，如果初心异于后，都不是圆融的。所以要辨别六即来判断是非。就是理即、名字即、观行即、相似即、分真即、究竟即。因为‘即’，所以初后都是；因为‘六’，所以初后不混淆。道理相同，所以是‘即’。
English
English version. It is necessary to understand according to the meaning and order. The nine translations of dialects are to prevent the names and meanings from being blocked. Eleven, under each sentence, use the principle of observation to understand, and treat it with the view of dissolution and penetration. In line with the scriptures, in line with the heart, can achieve practice. Do not count other treasures. If you explain the 'Lotus Sutra', you must understand the principles of expedient means and true ultimate, root and trace, before you can establish practice. This sutra is uniquely called 'wonderful', and you can rely on it to establish the idea of contemplation. The so-called five expedient means and ten vehicles, the practitioner is completely in accordance with the 'Lotus Sutra's' perfect and sudden cessation and contemplation. Perfect and sudden cessation and contemplation is another name for the 'Lotus Samadhi'. If you want to practice this perfect and sudden samadhi, you must have the perfect ten vehicles to be called perfect practice. Although the scriptures in the 'Expedient Means' are relatively brief, the parable of the great vehicle in the 'Parable' is sufficient to explain. However, the ten volumes of 'Cessation and Contemplation' are roughly divided into two parts. The first two volumes briefly explain the outline and discipline; the last eight volumes explain in detail the appearance of practice. The initial brief explanation is further divided into five aspects: namely, arousing the perfect mind, practicing the perfect practice, feeling the perfect fruit, arising the eight teachings and returning to the three virtues. The initial arousal of the perfect mind is in the first volume, which is to distinguish the appearance of biased and perfect mind through the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are immeasurable, I vow to learn them; the Buddha path is unsurpassed, I vow to achieve it), the Four Noble Truths (suffering, accumulation, extinction, path), and the Six Identities (identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization). The Four Great Vows are the power to initiate vows, the Four Noble Truths are the realm on which they are based, and the Six Identities are the stages experienced. If a vow has no realm, it is called a wild wish; if the realm does not distinguish the stages, ordinary people and saints cannot be distinguished. The so-called relying on the realm to make vows is to say, 'Sentient beings are boundless, I vow to save them,' which is based on the realm of the Truth of Suffering; 'Afflictions are endless, I vow to end them,' which is based on the realm of the Truth of Accumulation; 'Dharma gates are immeasurable, I vow to learn them,' which is based on the realm of the Truth of the Path; 'The Buddha path is unsurpassed, I vow to achieve it,' which is based on the realm of the Truth of Extinction. In the 'Nirvana Sutra', the Four Noble Truths are expanded into four levels, so that the Great Vows also have four turns. Now, distinguish the biased and tend towards the perfect, and use these perfect four vows to integrate the previous three vows, none of which is not the Dharma realm, so arise the wonderful vow based on the Dharma realm. The initial mind universally captures contemplation, delusion, and the Dharma realm, and universally learns the Buddha Dharma and the three bodies, etc. Having already aroused the perfect mind, but still not knowing the perfect mind, is it the initial mind, or the later mind? Is the initial identical to the later, or is the initial different from the later? If the initial is not the later, if the initial mind is different from the later, neither is perfect and harmonious. Therefore, it is necessary to distinguish the Six Identities to judge right and wrong. That is, identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization. Because of 'identity', the initial and later are both; because of 'six', the initial and later are not confused. The principle is the same, so it is 'identity'. --------------------------------------------------------------------------------