Chinese
卍新续藏第 57 册 No. 0974 教观纲宗释义 教观纲宗释义目次观非教不正四句依教设观数亦略同半字满字生灭门不生不灭门对半明满涅槃追说四教追泯四教般若带通别正明圆教秘密不定法尚无一云何有四四阿含毗尼阿毗昙生灭四谛思议生灭十二因缘实有二谛诸行无常四句知一切法从因缘生暖顶忍世第一八忍八智真无漏三十四心苦无逼近相四相痴如虚空等幻有空二谛两种含中二谛别入通三谛圆入通三谛诸法不自生四句解苦无苦而有真谛扶习润生行则五行差别一因迥出不即二边一果不融诸位差别不思议生灭十二因缘显中二谛圆入别二谛别三谛圆入别三谛圆建立众生不思议二谛圆证三德涅槃十乘观法附三慈体相 教观纲宗释义目次(终) No. 974 教观纲宗释义 北天目蕅益沙门智旭述 教者圣人被下之言也观者禀教修行之法也教网万殊大纲唯八而化仪无体全揽化法为体则藏通别圆四教乃教之纲也依教设观亦复万殊而析空体空次第一心四观收无不尽则析体等四乃观之纲也教观虽各有四而前三是权后一是实为实施权开权显实乃佛法之宗要也临济云识取纲宗本无实法夫四教四观总为对治众生见思无明重轻诸病而设药不执方合宜而用所以施此四教须有顿渐秘密 现代汉语译本 《教观纲宗释义》目录 观若无教导则不正，此四句皆依教理而设立观法，其数量也大致相同。半字教与满字教，生灭门与不生不灭门。对比半字教与满字教，涅槃经追述四教，追泯四教。般若经兼带通教和别教，着重阐明圆教。秘密教和不定教，法尚且没有一，又怎么会有四？四阿含经、毗尼（戒律）、阿毗昙（论藏）讲的是生灭四谛。思议生灭十二因缘，实有二谛。诸行无常四句。知晓一切法皆从因缘而生。暖位、顶位、忍位、世第一位，八忍八智，真无漏，三十四心。苦无逼近相，四相痴如虚空等幻有。空二谛。两种含中二谛，别入通三谛，圆入通三谛。诸法不自生四句。理解苦谛时，知无苦而有真谛。扶助习气，滋润生命，行则五行差别。一因迥然超出，不即是二边。一果不融摄诸位差别。不思议生灭十二因缘，显中二谛，圆入别二谛，别三谛，圆入别三谛。圆满建立众生不思议二谛，圆满证得三德涅槃。十乘观法附带三慈体相。 《教观纲宗释义》目录（终） No. 974 《教观纲宗释义》 北天目蕅益沙门智旭 述 教，是圣人为下根之人所说的言教。观，是依循教法修行的法门。教法名目繁多，但其大纲只有八个。化仪教没有实体，完全包含化法教作为其本体，那么藏教、通教、别教、圆教这四教就是教的大纲。依据教理而设立的观法也同样繁多，但析空观、体空观、次第观、一心观这四观涵盖无遗，那么析空等四观就是观的大纲。教和观虽然各有四种，但前三种是权巧方便，后一种是真实究竟。为实施权，开权显实，乃是佛法的宗旨要领。临济宗说：‘认识纲宗，本来就没有实在的法。’这四教四观，总的来说是为了对治众生见思惑和无明惑的轻重等各种病症而设立的药方，用药不执着于固定的方子，而是要适合病情来使用。所以施设这四教，须要有顿、渐、秘密等不同方式。
English
English version Table of Contents of 'Exposition on the Essentials of Teaching and Contemplation' Contemplation is incorrect without teaching; these four sentences are established based on teaching, and their numbers are roughly the same. The Half-Word Teaching and the Full-Word Teaching, the Gate of Production and Extinction and the Gate of Non-Production and Non-Extinction. Comparing the Half-Word Teaching and the Full-Word Teaching, the Nirvana Sutra recounts the Four Teachings, and eliminates the Four Teachings. The Prajna Sutra includes both the Common Teaching and the Distinct Teaching, emphasizing the Perfect Teaching. The Secret Teaching and the Indeterminate Teaching, if there is not even one dharma, how can there be four? The Four Agamas, Vinaya (precepts), and Abhidhamma (commentaries) speak of the Four Noble Truths of Production and Extinction. The Twelve Links of Conditioned Arising of Conceptual Production and Extinction, the Two Truths of Reality. The Four Sentences of Impermanence of All Phenomena. Knowing that all dharmas arise from conditions. The positions of Warmth, Peak, Patience, and the First in the World, the Eight Acceptances and Eight Wisdoms, True Non-Outflow, Thirty-Four Minds. Suffering has no pressing appearance, the Four Characteristics of delusion are like empty space and illusory existence. The Two Truths of Emptiness. The Two Truths contained in two ways, Distinct entry into the Common Three Truths, Perfect entry into the Common Three Truths. The Four Sentences of Dharmas not arising from themselves. Understanding the Truth of Suffering, knowing there is no suffering but there is True Truth. Supporting habitual tendencies, nourishing life, practice then has the difference of the Five Aggregates. One cause stands out distinctly, not being identical to the two extremes. One result does not merge the differences of all positions. The Inconceivable Twelve Links of Conditioned Arising of Production and Extinction, revealing the Two Truths in the Middle, Perfect entry into the Distinct Two Truths, Distinct Three Truths, Perfect entry into the Distinct Three Truths. Perfectly establishing the inconceivable Two Truths of sentient beings, perfectly realizing the Nirvana of the Three Virtues. The Ten Contemplations are accompanied by the Three Kinds of Loving-kindness. Table of Contents of 'Exposition on the Essentials of Teaching and Contemplation' (End) No. 974 'Exposition on the Essentials of Teaching and Contemplation' By Shramana Zhixu of North Tianmu Mountain, Ouyi Teaching is the words spoken by the sages for those of lower capacity. Contemplation is the method of practice that follows the teachings. The names of the teachings are numerous, but their main outlines are only eight. The Teaching of Transformation has no substance, completely encompassing the Teaching of Transformation as its body, then the Four Teachings of the Treasury Teaching (Tripitaka Teaching), the Common Teaching, the Distinct Teaching, and the Perfect Teaching are the outlines of the teaching. The contemplations established according to the teachings are also numerous, but the contemplations of Analyzing Emptiness, Embodied Emptiness, Gradual Order, and One Mind encompass everything without omission, then these Four Contemplations of Analyzing Emptiness, etc., are the outlines of contemplation. Although teaching and contemplation each have four types, the first three are expedient means, and the last one is the ultimate reality. To implement the expedient and reveal the real is the essential principle of the Buddha Dharma. The Linji School says: 'Recognizing the essentials, there is originally no real dharma.' These Four Teachings and Four Contemplations, in general, are prescriptions established to counteract the various illnesses of sentient beings' afflictions of views and thoughts and ignorance, with varying degrees of severity. The use of medicine does not adhere to fixed prescriptions, but should be used according to the condition of the illness. Therefore, the application of these Four Teachings must have different methods such as sudden, gradual, and secret. --------------------------------------------------------------------------------
Chinese
不定四种之殊岂容执着又为实施权则不可执实而废权开权显实则不可执权定异实故云无实法也。 观非教不正四句 问教观止约自行化他本无二理何得云有教无观有观无教耶答得意之人举一教字教为法界便具观法不必更别言观举一观字观为法界便具教法不必更别言教只因众生但认语言为教不能与观相应但认工夫为观不能与教相应故设做工夫不以教印则盲修瞎炼未免行邪险径名之为殆犹所云思而不学也设学文字不解观心则说食数宝究竟茫无受用名之为罔犹所云学而不思也。 依教设观数亦略同 化法四教则有四观化仪四教但有三观无秘密观故云略同又顿渐不定三教统该化法四教而顿渐不定三观唯约圆观故云略同明其不尽同也。 半字满字 喻出大涅槃经例如此方小学大学也三藏正化二乘傍化菩萨哆哆和和渐诱初学故如半字通教正化菩萨傍化二乘名为大乘初门别教独菩萨法圆教纯明佛法故如满字此略判也细而论之藏通诠真名为半字别圆诠中名为满字又藏教不能通至别圆故但是半字通教能通别圆是半而含满别教须用藏通方便是满而带半唯圆教始终皆以佛知佛见而为修行是满字法门也。 生灭门不生不灭门 三藏诠生灭四谛由之证道故名为生灭门通教诠无生四谛由之证道故 现代汉语译本： ‘不定’四种教法的差别，岂能执着不放？为了实施权巧方便，就不能执着于真实而废弃权巧。开启权巧，彰显真实，就不能执着于权巧。确定了差异，实则无有实在的法，所以说没有实在的法。 观非教不正四句 问：教观止约（教观止约：天台宗的修行方法，强调教义和观行的结合）自行化他，本来没有两种道理，为何说有教无观，有观无教呢？ 答：领悟其中妙意的人，举一个‘教’字，教即是法界，便具备了观法，不必再另外说观。举一个‘观’字，观即是法界，便具备了教法，不必再另外说教。只因为众生只认为语言文字是教，不能与观行相应；只认为做工夫是观，不能与教义相应。所以，如果做工夫不以教义印证，就是盲修瞎炼，难免走上邪路险径，这叫做‘殆’，就像所说的‘思而不学则殆’。如果学习文字而不理解观心，就像说食数宝，最终茫然无所得用，这叫做‘罔’，就像所说的‘学而不思则罔’。 依教设观，数量也大致相同。 化法四教（化法四教：藏、通、别、圆四教）则有四种观行，化仪四教（化仪四教：顿、渐、秘密、不定四教）只有三种观行，没有秘密观，所以说大致相同。又顿、渐、不定三教统摄化法四教，而顿、渐、不定三种观行只针对圆观，所以说大致相同，表明它们并非完全相同。 半字满字 比喻出自《大涅槃经》（Mahāparinirvāṇa Sūtra），例如此地的‘小学’、‘大学’。藏教（Tripiṭaka）是正化二乘（Śrāvaka and Pratyekabuddha），傍化菩萨，哆哆和和地逐渐引导初学者，所以像‘半字’。通教（Common Teaching）是正化菩萨，傍化二乘，名为大乘的初门。别教（Distinct Teaching）是独为菩萨的法门，圆教（Perfect Teaching）纯粹阐明佛法，所以像‘满字’。这是大概的判别。细致地来说，藏教、通教诠释真谛，名为‘半字’，别教、圆教诠释中道，名为‘满字’。又藏教不能通达别教、圆教，所以只是半字；通教能通达别教、圆教，是半字而包含满字；别教需要用藏教、通教的方便，是满字而带有半字；只有圆教始终都以佛的知见而修行，是满字法门。 生灭门，不生不灭门 三藏教诠释生灭四谛（Four Noble Truths），由此证得道果，所以名为生灭门。通教诠释无生四谛，由此证得道果，所以
English
English version: How can one be attached to the differences among the four kinds of ‘Indeterminate’ teachings? In order to implement expedient means, one should not be attached to the real and abandon the expedient. Once the expedient is opened and the real is revealed, one should not be attached to the expedient. Once the differences are determined, there is actually no real dharma, hence it is said that there is no real dharma. The Four Sentences on Observation Not Being Correct Without Teaching Question: The ‘Teaching and Observation Combined’ (Zhǐguān, a practice in Tiantai Buddhism emphasizing the integration of doctrine and meditation) for self-cultivation and benefiting others originally has no two separate principles. Why is it said that there is teaching without observation, or observation without teaching? Answer: For those who understand the essence, mentioning one word ‘teaching’ means that the teaching is the Dharmadhātu (法界, the realm of reality), which inherently possesses the method of observation, so there is no need to separately mention observation. Mentioning one word ‘observation’ means that the observation is the Dharmadhātu, which inherently possesses the teaching, so there is no need to separately mention teaching. It is only because sentient beings only recognize language as teaching and cannot correspond with observation; they only recognize practice as observation and cannot correspond with teaching. Therefore, if one practices without the seal of teaching, it is blind practice, inevitably leading to wrong and dangerous paths, which is called ‘perilous,’ just like what is said, ‘To learn without thinking is perilous.’ If one studies the words but does not understand observing the mind, it is like counting treasures without eating, ultimately being ignorant and without benefit, which is called ‘confused,’ just like what is said, ‘To think without learning is confusion.’ Establishing Observation Based on Teaching, the Numbers Are Roughly the Same The Four Teachings of Transformation (Huàfǎ Sìjiào, the Four Teachings of Doctrine: Tripiṭaka, Common, Distinct, and Perfect) have four kinds of observation. The Four Teachings of Transformation Methods (Huàyí Sìjiào, the Four Teachings of Methods: Sudden, Gradual, Secret, and Indeterminate) only have three kinds of observation, without the Secret observation, so it is said that they are roughly the same. Furthermore, the Sudden, Gradual, and Indeterminate teachings encompass the Four Teachings of Transformation, while the Sudden, Gradual, and Indeterminate observations only pertain to the Perfect observation, so it is said that they are roughly the same, indicating that they are not completely the same. Half-Word and Full-Word The analogy comes from the Mahāparinirvāṇa Sūtra (大涅槃經), like ‘elementary school’ and ‘university’ in this land. The Tripiṭaka (藏教) primarily transforms the Two Vehicles (Śrāvaka and Pratyekabuddha), and secondarily transforms Bodhisattvas, gradually guiding beginners with ‘dodo and hehe’ (a way of gently guiding beginners), so it is like a ‘half-word.’ The Common Teaching (通教) primarily transforms Bodhisattvas and secondarily transforms the Two Vehicles, called the initial gate of the Mahāyāna. The Distinct Teaching (別教) is a dharma exclusively for Bodhisattvas, and the Perfect Teaching (圓教) purely elucidates the Buddha-dharma, so it is like a ‘full-word.’ This is a rough distinction. In detail, the Tripiṭaka and Common Teaching explain the truth, called ‘half-word,’ while the Distinct and Perfect Teachings explain the Middle Way, called ‘full-word.’ Furthermore, the Tripiṭaka cannot reach the Distinct and Perfect Teachings, so it is only a half-word; the Common Teaching can reach the Distinct and Perfect Teachings, so it is a half-word containing the full-word; the Distinct Teaching needs to use the expedient means of the Tripiṭaka and Common Teaching, so it is a full-word carrying a half-word; only the Perfect Teaching always uses the Buddha's knowledge and vision for practice, it is a full-word dharma gate. The Gate of Production and Extinction, the Gate of Non-Production and Non-Extinction The Tripiṭaka explains the Four Noble Truths (四諦) of production and extinction, by which one attains the path, so it is called the Gate of Production and Extinction. The Common Teaching explains the Four Noble Truths of non-production, by which one attains the path, so --------------------------------------------------------------------------------