Chinese
二不定益。谓前四时中或闻顿教得渐益。或闻渐教得顿益。即是以顿助渐。以渐助顿也(随闻法华一句一偈。皆得受记作佛。故非不定益也)顿教部。止用圆别二种化法。渐教部。具用四种化法。显露不定。既遍四时。亦还用四种化法。秘密不定。亦遍四时。亦还用四种化法 顿教相。局惟在圆。通则前之三教。亦自各有顿义。如善来得阿罗汉等。渐教相。局在藏通别三。通则圆教亦有渐义。如观行相似分证究竟等。秘密教。互不相知。故无可传。秘密咒。约四悉檀。故有可传。不定教。不定益。并入前四时中。故无别部可指 约化仪教复立三观。谓顿观渐观不定观。盖秘密教。既不可传。故不可约之立观。设欲立观。亦止是顿渐不定三法皆秘密耳。今此三观。名与教同。旨乃大异。何以言之。顿教指华严经。义则兼别。顿观唯约圆人。初心便观诸法实相。如摩诃止观所明是也。渐教指阿含方等般若。义兼四教。复未开显。渐观亦唯约圆人。解虽已圆。行须次第。如释禅波罗蜜法门所明是也。不定教。指前四时。亦兼四教。仍未会合。不定观。亦唯约圆人。解已先圆。随于何行。或超或次。皆得悟入。如六妙门所明是也(此本在高丽国。神州失传)。问但说圆顿止观即足。何意复说渐及不定。答根性各别。若但说顿。 现代汉语译本 二、不定益：指的是在前四个时期中，或者听闻顿教（dùn jiào，sudden teaching）而获得渐益（jiàn yì，gradual benefit），或者听闻渐教（jiàn jiào，gradual teaching）而获得顿益（dùn yì，sudden benefit）。这就是用顿教辅助渐教，用渐教辅助顿教。（随喜听闻《法华经》一句一偈，都能得到授记作佛，所以不是不定益。）顿教部，只用圆（yuán，perfect）和别（bié，distinct）两种化法（huà fǎ，teaching methods）。渐教部，具足使用四种化法。显露不定（xiǎn lù bù dìng，manifestly uncertain），既然遍及四个时期，也就仍然使用四种化法。秘密不定（mì mì bù dìng，secretly uncertain），也遍及四个时期，也仍然使用四种化法。 顿教的体相，局限于圆教。通而言之，之前的藏（zàng，Tripitaka）、通（tōng，common）、别（bié，distinct）三教，也各自具有顿教的含义，如‘善来得阿罗汉’等。渐教的体相，局限于藏、通、别三教。通而言之，圆教也有渐教的含义，如观行（guān xíng，contemplative practice）、相似（xiāng sì，resemblance）、分证（fēn zhèng，partial realization）、究竟（jiū jìng，ultimate）等。秘密教（mì mì jiào，secret teaching），彼此互不相知，所以无法传授。秘密咒（mì mì zhòu，secret mantra），依据四悉檀（sì xī tán，four kinds of explanations），所以可以传授。不定教（bù dìng jiào，uncertain teaching）和不定益，都包含在前四个时期中，所以没有单独的部类可以指明。 从教化方式的角度，又设立三种观法，即顿观（dùn guān，sudden contemplation）、渐观（jiàn guān，gradual contemplation）和不定观（bù dìng guān，uncertain contemplation）。秘密教既然不可传授，所以不能依据它来设立观法。即使要设立观法，也只是顿、渐、不定三种法都是秘密的。现在这三种观法，名称与教法相同，但旨趣却大不相同。为什么这么说呢？顿教指的是《华严经》（Huā yán jīng，Avatamsaka Sutra），义理上兼具别教。顿观只针对圆教根性的人，一开始就观照诸法实相（zhū fǎ shí xiàng，true nature of all phenomena），如《摩诃止观》（Mó hē zhǐ guān，Mahayana Samatha-Vipassana）所阐明的那样。渐教指的是《阿含经》（Ā hán jīng，Agama Sutra）、《方等经》（Fāng děng jīng，Vaipulya Sutra）、《般若经》（Bō rě jīng，Prajna Sutra），义理上兼具四教，但尚未开显。渐观也只针对圆教根性的人，理解虽然已经圆满，但修行需要次第进行，如《释禅波罗蜜法门》（Shì chán bō luó mì fǎ mén，Explanation of the Dharma Gate of Dhyana Paramita）所阐明的那样。不定教指的是前四个时期，也兼具四教，但仍然没有会归融合。不定观也只针对圆教根性的人，理解已经先圆满，随顺于任何修行，或者超越，或者次第，都能证悟入道，如《六妙门》（Liù miào mén，Six Subtle Dharma Gates）所阐明的那样（此书原本在高丽国，神州已经失传）。 问：只说圆顿止观（yuán dùn zhǐ guān，perfect and sudden cessation-and-contemplation）就足够了，为什么还要说渐及不定？答：因为众生的根性各不相同，如果只说顿教，
English
English version II. Uncertain Benefit: This refers to the fact that in the previous four periods, one might hear the sudden teaching (dun jiao) and gain gradual benefit (jian yi), or hear the gradual teaching (jian jiao) and gain sudden benefit (dun yi). This is using the sudden to assist the gradual, and the gradual to assist the sudden. (Hearing even a single verse or line of the Lotus Sutra leads to the prediction of Buddhahood, so it is not an uncertain benefit.) The Sudden Teaching division only uses the perfect (yuan) and distinct (bie) two kinds of teaching methods (hua fa). The Gradual Teaching division fully uses all four kinds of teaching methods. Manifest uncertainty (xian lu bu ding), since it pervades all four periods, still uses all four kinds of teaching methods. Secret uncertainty (mi mi bu ding), also pervades all four periods, and also still uses all four kinds of teaching methods. The characteristic of the Sudden Teaching is limited to the perfect teaching. Generally speaking, the previous three teachings—Tripitaka (zang), Common (tong), and Distinct (bie)—each have their own meaning of suddenness, such as 'Welcome, you have attained Arhatship,' etc. The characteristic of the Gradual Teaching is limited to the Tripitaka, Common, and Distinct teachings. Generally speaking, the perfect teaching also has a meaning of gradualness, such as contemplative practice (guan xing), resemblance (xiang si), partial realization (fen zheng), and ultimate (jiu jing), etc. The Secret Teaching (mi mi jiao) is unknown to each other, so it cannot be transmitted. The Secret Mantra (mi mi zhou) is based on the four kinds of explanations (si xi tan), so it can be transmitted. The Uncertain Teaching (bu ding jiao) and Uncertain Benefit are both included in the previous four periods, so there is no separate division that can be pointed out. From the perspective of teaching methods, three kinds of contemplation are also established: sudden contemplation (dun guan), gradual contemplation (jian guan), and uncertain contemplation (bu ding guan). Since the Secret Teaching cannot be transmitted, contemplation cannot be established based on it. Even if contemplation were to be established, it would only be that the three methods of sudden, gradual, and uncertain are all secret. Now, these three contemplations have the same names as the teachings, but their meanings are very different. Why is this so? The Sudden Teaching refers to the Avatamsaka Sutra (Hua yan jing), and its meaning includes the distinct teaching. Sudden contemplation is only for those with perfect teaching capacity, who initially contemplate the true nature of all phenomena (zhu fa shi xiang), as explained in the Mahayana Samatha-Vipassana (Mo he zhi guan). The Gradual Teaching refers to the Agama Sutra (A han jing), Vaipulya Sutra (Fang deng jing), and Prajna Sutra (Bo re jing), and its meaning includes all four teachings, but it has not yet been revealed. Gradual contemplation is also only for those with perfect teaching capacity, whose understanding is already perfect, but practice must proceed in order, as explained in the Explanation of the Dharma Gate of Dhyana Paramita (Shi chan bo luo mi fa men). The Uncertain Teaching refers to the previous four periods, and also includes all four teachings, but it has not yet been integrated. Uncertain contemplation is also only for those with perfect teaching capacity, whose understanding is already perfect, and who, following any practice, whether surpassing or sequential, can attain enlightenment, as explained in the Six Subtle Dharma Gates (Liu miao men) (This book was originally in Korea, and has been lost in China). Question: It is sufficient to only speak of perfect and sudden cessation-and-contemplation (yuan dun zhi guan), why also speak of gradual and uncertain? Answer: Because the capacities of beings are different, if only the sudden teaching is spoken of, --------------------------------------------------------------------------------
Chinese
收机不尽。问既称渐及不定。何故惟约圆人。答圆人受法。无法不圆。又未开圆解。不应辄论修证。纵令修证。未免日劫相倍。 化法四教说 法尚无一。云何有四。乃如来利他妙智。因众生病而设药也。是思病重。为说三藏教。见思病轻。为说通教。无明病重。为说别教。无明病轻。为说圆教。 三藏教。四阿含为经藏。毗尼为律藏。阿毗昙为论藏。此教诠生灭四谛(苦则生异灭三相迁移。集则贪瞋痴等分四心流动。道则对治易夺。灭则灭有还无)亦诠思议生灭十二因缘(无明缘行行缘识。识缘名色。名色缘六入。六入缘触。触缘受。受缘爱。爱缘取。取缘有。有缘生。生缘老死忧悲苦恼。无明灭则行灭。行灭则识灭。识灭则名色灭。名色灭则六入灭。六入灭则触灭。触灭则受灭。受灭则爱灭。爱灭则取灭。取灭则有灭。有灭则生灭。生灭则老死忧悲苦恼灭)亦诠事六度行(布施持戒忍辱精进禅定智慧)亦诠实有二谛(阴入界等实法为俗。实有灭乃为真)开示界内钝根众生。令修析空观(观于地水火风空识六界。无我我所)出分段生死。证偏真涅槃。正化二乘。傍化菩萨。亦得约当教自论六即。 理即者。偏真也。诸行无常。是生灭法。生灭灭已。寂灭为乐。因灭会真。灭非真谛。灭尚非 真。况苦集道。真谛在因果事相之外。故依衍教判曰偏真。 名字即者。学名字也。知一切法从因缘生。不从时方梵天极微四大等生。亦非无因缘自然而生。知因缘所生法。皆悉无常无我。 观行即者。一五停心。二别相念。三总相念。外凡资粮位也。五停心者。一多贪众生不净观。二多瞋众生慈悲观。三多散众生数息观。四愚痴众生因缘观。五多障众生念佛观。以此五法为方便。调停其心。令堪修念处。故名停心也。别相念者。一观身不净。二观受是苦。三观心无常。四观法无我。对治依于五蕴所起四倒也。总相念者。观身不净。受心法亦皆不净。观受是苦。心法身亦皆苦。观心无常。法身受亦皆无常。观法无我。身受心亦皆无我也。 相似即者。内凡加行位也。一暖二顶三忍四世第一。得色界有漏善根。能入见道。 分证即者。前三果有学位也。初须陀洹果。此云预流。用八忍八智。顿断三界见惑。初预圣流。名见道位。二斯陀含果。此云一来。断欲界六品思惑。余三品在犹润一生。三阿那含果。此云不还。断欲界思惑尽。进断上八地思。不复还来欲界。此二名修道位。 究竟即者。三乘无学位也。一小乘第四阿罗汉果。此含三义。一杀贼二应供三无生。断三界见思俱尽。子缚已 现代汉语译本 真。相对于苦集道（苦、集、道，佛教四圣谛中的后三谛），真谛存在于因果事相之外，所以依据衍教（大乘佛教）的判别，称之为‘偏真’。 名字即者。指的是学习名字（名相）的阶段。了解一切法都是从因缘而生，不是从时间、空间、梵天、极微、四大等产生，也不是没有因缘自然而生。了解因缘所生的法，都是无常、无我的。 观行即者。包括一、五停心观；二、别相念；三、总相念。这是外凡资粮位。五停心观是：一、针对多贪众生修不净观；二、针对多瞋众生修慈悲观；三、针对多散乱众生修数息观；四、针对愚痴众生修因缘观；五、针对多业障众生修念佛观。用这五种方法作为方便，调停其心，使之能够修习四念处，所以称为‘停心’。 别相念是：一、观身不净；二、观受是苦；三、观心无常；四、观法无我。这是为了对治依于五蕴所产生的四种颠倒知见。 总相念是：观身不净，受、心、法也都不净；观受是苦，心、法、身也都是苦；观心无常，法、身、受也都是无常；观法无我，身、受、心也都是无我。 相似即者。指的是内凡加行位。包括一、暖位；二、顶位；三、忍位；四、世第一位。获得有漏善根，能够进入见道。 分证即者。指的是前三果（须陀洹果、斯陀含果、阿那含果）的有学位。首先是须陀洹果（Sotapanna），这里翻译为‘预流’，用八忍八智，顿断三界见惑，初次进入圣者之流，称为见道位。其次是斯陀含果（Sakadagami），这里翻译为‘一来’，断除欲界六品思惑，剩余三品思惑还会再润生一次。第三是阿那含果（Anagami），这里翻译为‘不还’，断除欲界思惑殆尽，进而断除上八地（色界和无色界）的思惑，不再返回欲界。这两种果位称为修道位。 究竟即者。指的是三乘（声闻乘、缘觉乘、菩萨乘）的无学位。一是小乘的第四果阿罗汉果（Arhat），这里包含三种含义：一、杀贼（断除烦恼）；二、应供（应受人天供养）；三、无生（不再受生死轮回）。断除三界见思惑殆尽，子缚已断。
English
English version ‘True’. Compared to Suffering, Accumulation, and the Path (the latter three of the Four Noble Truths in Buddhism), the Truth exists outside the phenomena of cause and effect. Therefore, according to the Derivation Teaching (Mahayana Buddhism), it is called ‘Partial Truth’. ‘Name Identity’ refers to the stage of learning names (terminologies). It is understanding that all dharmas arise from causes and conditions, not from time, space, Brahma, ultimate particles, the four great elements, etc., nor do they arise naturally without causes and conditions. It is understanding that all dharmas arising from causes and conditions are impermanent and without self. ‘Contemplation and Practice Identity’ includes: 1. The Five Stoppages of Mind; 2. Specific Aspect Mindfulness; 3. General Aspect Mindfulness. This is the Outer Ordinary Accumulation Stage. The Five Stoppages of Mind are: 1. Impurity Contemplation for beings with much greed; 2. Loving-kindness and Compassion Contemplation for beings with much anger; 3. Counting Breaths Contemplation for beings with much distraction; 4. Conditioned Arising Contemplation for ignorant beings; 5. Buddha Recitation Contemplation for beings with many obstacles. These five methods are used as a means to regulate the mind, making it capable of practicing the Four Foundations of Mindfulness, hence the name ‘Stoppage of Mind’. Specific Aspect Mindfulness is: 1. Contemplation of the body as impure; 2. Contemplation of feeling as suffering; 3. Contemplation of the mind as impermanent; 4. Contemplation of dharmas as without self. This is to counteract the four inversions arising from the five aggregates. General Aspect Mindfulness is: Contemplating the body as impure, feelings, mind, and dharmas are also impure; contemplating feeling as suffering, mind, dharmas, and the body are also suffering; contemplating the mind as impermanent, dharmas, the body, and feelings are also impermanent; contemplating dharmas as without self, the body, feelings, and mind are also without self. ‘Resemblance Identity’ refers to the Inner Ordinary Application Stage. It includes: 1. Warmth Stage; 2. Peak Stage; 3. Forbearance Stage; 4. World's First Stage. Obtaining wholesome roots with outflows, one can enter the Path of Seeing. ‘Partial Realization Identity’ refers to the stages of learning of the first three fruits (Sotapanna, Sakadagami, Anagami). First is the Sotapanna (Stream-enterer) fruit, which is translated here as ‘Stream-enterer’. Using the Eight Forbearances and Eight Wisdoms, one suddenly cuts off the delusions of views in the Three Realms, initially entering the stream of the sages, called the Path of Seeing. Second is the Sakadagami (Once-returner) fruit, which is translated here as ‘Once-returner’, cutting off six grades of desire realm delusions of thought, with the remaining three grades still causing one more rebirth. Third is the Anagami (Non-returner) fruit, which is translated here as ‘Non-returner’, cutting off all delusions of thought in the desire realm, and further cutting off the delusions of thought in the upper eight grounds (form and formless realms), no longer returning to the desire realm. These two fruits are called the Path of Cultivation. ‘Ultimate Identity’ refers to the stages of no more learning of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). One is the fourth fruit of the Small Vehicle, the Arhat fruit, which contains three meanings: 1. Killer of Thieves (destroying afflictions); 2. Worthy of Offerings (worthy of receiving offerings from humans and devas); 3. No Birth (no longer subject to the cycle of birth and death). Cutting off all delusions of views and thoughts in the Three Realms, the bondage of the child has been severed. --------------------------------------------------------------------------------