Chinese
大正藏第 46 册 No. 1939 教观纲宗 No. 1939 教观纲宗(原名一代时教权实纲要图。长幅难看。今添四教各十乘观。改作书册题名) 北天目蕅益沙门智旭重述 佛祖之要教观而已矣。观非教不正。教非观不传。有教无观则罔。有观无教则殆。然统论时教。大纲有八。依教设观。数亦略同。八教者。一顿二渐三秘密四不定。名为化仪四教。如世药方。五三藏六通七别八圆。名为化法四教。如世药味。当知顿等所用。总不出藏等四味。藏以析空为观。通以体空为观。别以次第为观。圆以一心为观。四观各用十法成乘能运行人至涅槃地。藏通二种教观。运至真谛涅槃。别圆二种教观。运至中谛大般涅槃。藏通别三。皆名为权。唯圆教观乃名真实。就圆观中复有三类。一顿二渐三不定也。为实施权。则权含于实。开权显实。则实融于权。良由众生根性不一。致使如来巧说不同。且约一代略判五时。一华严时。正说圆教兼说别 五时八教权实总图 <<PIC>T46p0937_01.gif</PIC> 教。约化仪名顿。二阿含时。但说三藏教。约化仪名渐初。三方等时。对三藏教半字生灭门。说通别圆教满字不生不灭门。约化仪名渐 现代汉语译本 《教观纲宗》（原名《一代时教权实纲要图》。因长幅不便阅读，今增补四教各十乘观，改作书册，并更名为《教观纲宗》） 北天目蕅益沙门智旭重述 佛祖的要旨，不外乎教和观。没有教，观就不正；没有观，教就无法传承。有教无观则茫然，有观无教则危险。总论一代时教，大纲有八个方面。依据教义设立观法，数量也大致相同。八教是：一、顿教，二、渐教，三、秘密教，四、不定教。这被称为化仪四教，如同世间的药方。五、三藏教，六、通教，七、别教，八、圆教。这被称为化法四教，如同世间的药味。应当知道，顿教等所用的，总不出三藏教等四种药味。三藏教以分析空性为观，通教以体悟空性为观，别教以次第为观，圆教以一心为观。四种观各用十法成就乘，能够运行人到达涅槃之地。三藏教和通教这两种教观，运至真谛涅槃。别教和圆教这两种教观，运至中谛大般涅槃。三藏教、通教、别教，都称为权教。只有圆教观才称为真实。在圆观中又有三类：一、顿，二、渐，三、不定。为了实施权巧方便，权教包含于实教之中；为了开显权巧方便，实教融合于权教之中。正是由于众生的根性不一，才使得如来说法巧妙不同。且约略地将一代时教判为五时：一、华严时，主要宣说圆教，兼说别教。约化仪来说，名为顿教。二、阿含时，只说三藏教。约化仪来说，名为渐教的开始。三、方等时，针对三藏教的半字生灭门，宣说通教、别教、圆教的满字不生不灭门。约化仪来说，名为渐教。
English
English version The Essentials of Teaching and Contemplation (Originally titled 'A Comprehensive Chart of the Provisional and Real Teachings of a Lifetime.' Due to its length, making it difficult to view, I have added the Ten Vehicles of Contemplation for each of the Four Teachings, revised it into a book, and renamed it 'The Essentials of Teaching and Contemplation.') Re-stated by Śramaṇa Zhixu of North Tianmu Mountain, Ouyi The essence of the Buddhas and Patriarchs lies solely in teaching and contemplation. Without teaching, contemplation is not correct; without contemplation, teaching cannot be transmitted. Having teaching without contemplation is confusing; having contemplation without teaching is dangerous. Generally speaking, the outline of the teachings of a lifetime has eight aspects. Establishing contemplation based on the teachings also has roughly the same number. The Eight Teachings are: 1. Sudden Teaching, 2. Gradual Teaching, 3. Secret Teaching, 4. Indeterminate Teaching. These are called the Four Teachings of Transformation Methods (hua yi si jiao), like worldly prescriptions. 5. Tripiṭaka Teaching (sanzang jiao), 6. Shared Teaching (tong jiao), 7. Distinct Teaching (bie jiao), 8. Perfect Teaching (yuan jiao). These are called the Four Teachings of Transformation Content (hua fa si jiao), like worldly flavors of medicine. It should be known that what the Sudden Teaching and others use does not go beyond the four flavors of the Tripiṭaka Teaching and others. The Tripiṭaka Teaching uses analyzing emptiness as contemplation; the Shared Teaching uses embodying emptiness as contemplation; the Distinct Teaching uses sequential contemplation; the Perfect Teaching uses one-mind as contemplation. Each of the four contemplations uses ten dharmas to accomplish a vehicle, which can transport people to the land of Nirvāṇa. The two teachings and contemplations of the Tripiṭaka Teaching and Shared Teaching transport to the Nirvāṇa of True Reality (zhen di niepan). The two teachings and contemplations of the Distinct Teaching and Perfect Teaching transport to the Great Nirvāṇa of the Middle Reality (zhong di da ban niepan). The Tripiṭaka Teaching, Shared Teaching, and Distinct Teaching are all called Provisional Teachings (quan jiao). Only the Perfect Teaching and contemplation are called Real (zhenshi). Within the Perfect Contemplation, there are three categories: 1. Sudden, 2. Gradual, 3. Indeterminate. In order to implement provisional means, the provisional is contained within the real. To reveal the provisional and manifest the real, the real merges into the provisional. It is precisely because the capacities of sentient beings are not uniform that the Tathāgata skillfully speaks differently. Let us briefly divide the teachings of a lifetime into five periods: 1. Avataṃsaka Period (huayan shi), mainly expounding the Perfect Teaching, while also speaking of the Distinct Teaching. In terms of transformation methods, it is called the Sudden Teaching. 2. Āgama Period (ahan shi), only speaking of the Tripiṭaka Teaching. In terms of transformation methods, it is called the beginning of the Gradual Teaching. 3. Vaipulya Period (fangdeng shi), in response to the half-word birth-and-death gate of the Tripiṭaka Teaching, expounding the full-word non-birth-and-non-death gate of the Shared Teaching, Distinct Teaching, and Perfect Teaching. In terms of transformation methods, it is called the Gradual Teaching. --------------------------------------------------------------------------------
Chinese
中。四般若时。带通别二权理。正说圆教实理。约化仪名渐后。五法华涅槃时。法华开三藏通别之权。唯显圆教之实。深明如来设教之始终。具发如来本迹之广远。约化仪名会渐归顿。亦名非顿非渐。涅槃重为未入实者。广谈常住。又为末世根钝。重扶三权。是以追说四教。追泯四教。约化仪亦名非顿非渐。而秘密不定二种化仪。遍于前之四时。唯法华是显露。故非秘密。是决定。故非不定。然此五时。有别有通。故须以别定通摄通入别。方使教观咸悉不滥。今先示五时八教图。次申通别五时论。 通别五时论(最宜先知) 法华玄义云。夫五味半满论别。别有齐限。论通通于初后。章安尊者云。人言。第二时。十二年中说三乘别教。若尔过十二年。有宜闻四谛十二因缘六度。岂可不说。若说则三乘不止在十二年中。若不说则一段在后宜闻者。佛岂可不化也。定无此理。经言。为声闻说四谛。乃至说六度。不止十二年。盖一代中。随宜闻者即说耳。如四阿含五部律。是为声闻说。乃讫于圣灭。即是其事。何得言小乘悉十二年中也。人言。第三时。三十年中说空宗般若维摩思益。依何经文知三十年也。大智度论云。须菩提。于法华中。闻说举手低头皆得作佛。是以今问退义。若尔。大品与法华。前后何定也 现代汉语译本：在第四个般若时（指佛陀说法的一个时期），带着通教、别教这两种权宜之理，主要宣说圆教的真实道理。从教化的方式来看，可以称为渐教之后。在第五个法华涅槃时（指佛陀说法的最后时期），《法华经》开显了三藏教、通教、别教的权宜之说，唯独彰显圆教的真实。深刻阐明了如来设教的始终，详尽地阐发了如来本地和垂迹的广远。从教化的方式来看，可以称为会渐归顿，也可以称为非顿非渐。《涅槃经》再次为尚未进入真实之境的人，广泛地谈论常住之理，又为末世根器迟钝的人，再次扶持三权之教，因此追溯性地宣说四教，追溯性地泯除四教。从教化的方式来看，也可以称为非顿非渐。而秘密教和不定教这两种教化方式，遍布于前面的四个时期。只有《法华经》是显露的，所以不是秘密教；是决定的，所以不是不定教。然而这五个时期，有别有通，所以必须用别教来确定通教，用通教来摄入别教，才能使教观完全不混淆。现在先展示五时八教图，再阐述通别五时论。 通别五时论（最宜先知） 《法华玄义》说：‘五味半满的讨论，在别教中各有界限，在通教中则贯通始终。’章安尊者说：‘有人说，第二个时期，十二年中宣说三乘别教。如果这样，过了十二年，有适合听闻四谛、十二因缘、六度的人，难道就不说了吗？如果说，那么三乘就不止在十二年中；如果不说，那么对于后来适合听闻的人，佛难道就不教化了吗？’肯定没有这个道理。《经》中说：‘为声闻说四谛，乃至说六度’，不止十二年，而是在一代之中，随着适合听闻的人就说。如《四阿含》、《五部律》，是为声闻说的，直到佛陀入灭，就是这件事。怎么能说小乘全部在十二年中呢？有人说，第三个时期，三十年中宣说空宗般若、维摩、思益。依据什么经文知道是三十年呢？《大智度论》说：‘须菩提，在《法华经》中，听到说举手低头都能成佛，因此现在问退义。’如果这样，《大品般若经》和《法华经》，前后有什么确定性呢？
English
English version: In the fourth Prajna period (referring to a period when the Buddha taught), it carries the two expedient principles of Shared Teaching (Tongjiao) and Distinct Teaching (Biejiao), mainly expounding the real principle of Perfect Teaching (Yuanjiao). From the perspective of teaching methods, it can be called after the Gradual Teaching. In the fifth Lotus-Nirvana period (referring to the final period of the Buddha's teachings), the Lotus Sutra reveals the expedient teachings of the Tripitaka Teaching (Sanzangjiao), Shared Teaching, and Distinct Teaching, exclusively highlighting the reality of the Perfect Teaching. It profoundly clarifies the beginning and end of the Tathagata's teaching, and elaborates extensively on the Tathagata's original ground and manifested traces. From the perspective of teaching methods, it can be called the convergence of the gradual into the sudden, or neither sudden nor gradual. The Nirvana Sutra again extensively discusses the principle of permanence for those who have not yet entered the realm of reality, and again supports the three expedient teachings for those with dull faculties in the degenerate age. Therefore, it retrospectively expounds the Four Teachings and retrospectively eliminates the Four Teachings. From the perspective of teaching methods, it can also be called neither sudden nor gradual. However, the two types of teaching methods, Secret Teaching and Indeterminate Teaching, pervade the previous four periods. Only the Lotus Sutra is explicit, so it is not Secret Teaching; it is definite, so it is not Indeterminate Teaching. However, these five periods have distinctions and commonalities, so it is necessary to use the Distinct Teaching to determine the Shared Teaching, and use the Shared Teaching to incorporate into the Distinct Teaching, so that the teachings and practices are completely unambiguous. Now, first, the Five Periods and Eight Teachings diagram is shown, and then the discussion on the Shared and Distinct Five Periods is elaborated. Discussion on the Shared and Distinct Five Periods (Most Suitable to Know First) The Profound Meaning of the Lotus Sutra says: 'The discussion of the five flavors, half and full, has its limits in the Distinct Teaching, while in the Shared Teaching it permeates from beginning to end.' Venerable Zhang'an said: 'Some people say that in the second period, the Three Vehicle Distinct Teaching is expounded for twelve years. If so, after twelve years, if there are those who are suitable to hear the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections, would they not be taught? If they are taught, then the Three Vehicles would not be limited to twelve years; if they are not taught, then would the Buddha not teach those who are suitable to hear later?' There is definitely no such reason. The Sutra says: 'For the Hearers, the Four Noble Truths are taught, and even the Six Perfections,' not just for twelve years, but throughout the lifetime, whoever is suitable to hear is taught. For example, the Four Agamas and the Five Vinayas are taught for the Hearers, until the Buddha's Parinirvana, that is the matter. How can it be said that the Small Vehicle is entirely within twelve years? Some people say that in the third period, the emptiness-based Prajna, Vimalakirti, and Siyi are expounded for thirty years. According to which sutra is it known to be thirty years? The Great Perfection of Wisdom Treatise says: 'Subhuti, in the Lotus Sutra, heard that raising or lowering one's head can lead to Buddhahood, therefore now asks about the meaning of retreat.' If so, what is the certainty of the order of the Great Perfection of Wisdom Sutra and the Lotus Sutra? -------------------------------------------------------------------------------- 。
Chinese
论曰。智者章安。明文若此。今人绝不寓目。尚自讹传阿含十二方等八之妄说。为害甚大。故先申通论。次申别论。先明通五时者。自有一类大机。即于此土。见华藏界舍那身土常住不灭。则华严通后际也。只今华严入法界品。亦断不在三七日中。复有一类小机。始从鹿苑终至鹤林。唯闻阿含毗尼对法。则三藏通于前后明矣。章安如此破斥。痴人何尚执迷。复有一类小机。宜闻弹斥褒叹而生耻慕。佛即为说方等法门。岂得局在十二年后仅八年中。且如方等陀罗尼经。说在法华经后。则方等亦通前后明矣。复有三乘须历色心等世出世法。一一会归摩诃衍道。佛即为说般若。故云。从初得道乃至泥洹。于其中间常说般若。则般若亦通前后明矣。复有根熟众生。佛即为其开权显实。开迹显本。决无留待四十年后之理。但佛以神力。令根未熟者不闻。故智者大师云。法华约显露边。不见在前。秘密边论。理无障碍。且如经云。我昔从佛闻如是法。见诸菩萨授记作佛。如是法者。岂非妙法。又梵网经云。吾今来此世界八千返。坐金刚华光王座等。岂非亦是开迹显本耶。复有众生。应见涅槃而得度者。佛即示入涅槃。故曰。八相之中。各具八相不可思议。且大般涅槃经。追叙阿阇世王忏悔等缘。并非一日一夜中事也。 现代汉语译本： 论中说，智者章安（Zhi Zhe Zhang An，人名）的论述如此明确，现在的人却完全不看，仍然以讹传讹地相信阿含（Ahan，小乘经典）十二年、方等（Fangdeng，大乘经典）八年的荒谬说法，危害非常大。所以先进行总体的论述，再进行分别的论述。先说明通五时（Tong Wushi，佛教的时教理论）的情况：自然有一类大根器的人，就在这个世间，见到华藏世界（Huazang Shijie，华严经所描述的佛国世界）的舍那佛（She na fo，卢舍那佛的简称）身土常住不灭，那么《华严经》（Huayan Jing）就贯通了前后。现在《华严经》的《入法界品》（Rufa Jie Pin），也绝对不是在三七日（Sanqi Ri，佛陀成道后的二十一天）之中所说。又有一类小根器的人，从鹿苑（Luyuan，佛陀初转法轮的地方）开始，到鹤林（Helin，佛陀涅槃的地方）结束，只听闻阿含（Ahan，小乘经典）、毗尼（Pini，戒律）、对法（Duifa，阿毗达摩的另一种说法），那么三藏（San Zang，经、律、论）就贯通了前后，非常明显。章安（Zhang An）如此破斥，愚痴的人为什么还要执迷不悟？又有一类小根器的人，适合听闻弹斥、褒叹而生起惭愧和仰慕之心，佛就为他们说方等法门（Fangdeng Famen，大乘经典），怎么能局限在十二年后仅仅八年之中呢？比如《方等陀罗尼经》（Fangdeng Tuoluoni Jing），说在《法华经》（Fahua Jing）之后，那么方等（Fangdeng）也贯通了前后，非常明显。又有三乘（San Cheng，声闻乘、缘觉乘、菩萨乘）的众生，必须经历色心（Se Xin，物质和精神）等世间和出世间的法，一一会归到摩诃衍道（Mohe Yan Dao，大乘道），佛就为他们说般若（Bore，智慧），所以说：‘从最初得道乃至涅槃，在其中间经常说般若（Bore）。’那么般若（Bore）也贯通了前后，非常明显。又有根器成熟的众生，佛就为他们开权显实（Kaiquan Xianshi，开启权巧方便，显示真实），开迹显本（Kaiji Xianben，开启佛的应化事迹，显示佛的本来面目），决没有留待四十年后的道理。只是佛以神通力，让根器没有成熟的人听不到。所以智者大师（Zhi Zhe Dashi，天台宗的实际创始人）说：‘《法华经》（Fahua Jing）从显露的方面来说，没有在前面；从秘密的方面来说，道理上没有障碍。’比如经中说：‘我过去从佛听闻这样的法，见诸菩萨授记作佛。’这样的法，难道不是妙法吗？又《梵网经》（Fanwang Jing）说：‘我如今来此世界八千次，坐金刚华光王座等。’难道不是也是开迹显本（Kaiji Xianben）吗？又有众生，应该见到涅槃（Nipan，寂灭）而得度的，佛就示现入涅槃（Nipan）。所以说：‘八相（Ba Xiang，佛陀一生的八个阶段）之中，各自具有八相，不可思议。’而且《大般涅槃经》（Da Ban Niepan Jing），追述阿阇世王（A she shi wang，古印度摩揭陀国国王）忏悔等的因缘，并非一日一夜中的事情啊。