摩訶止觀 大意·裂大網
經論本來要開人眼目，卻也可能在心裡結成一張網：執著這一部，便懷疑另一部；認定這一說是，便急著把其餘都判成非。書越讀越多，網也可能越結越密。
智者給出的入口不是再添一場爭論，而是善用止觀觀心。內慧一旦明了，漸教、頓教不再只是彼此排斥的標籤。就像破開一粒微塵，取出其中的大千經卷；看似微小的一心，竟能成為明曉恒沙佛法之處。
但裂網不止於自己想通。若要外益眾生，便須隨人所能承受，說與他相稱的法。可以以法王身分說法，也可以示現十法界種種形像；可以受問而答，也可以先問佛、使法輪由佛答而轉。身分不同，問答不同，都是為了讓法在相應的根機前出現。
真正的通達，不是終於找到一部可以壓倒其他經論的書；而是自己的疑結鬆開以後，也能替不同的人找到進入佛法的門。從內慧到外益，從破塵出卷到隨機起教，這才是裂大網。
Scriptures and treatises are meant to open people’s eyes, yet they can also become a net in the mind: cling to one work and doubt another; decide one teaching is right and hurry to condemn the rest as wrong. The more books one reads, the tighter the net may become.
Zhiyi’s entrance is not another dispute, but skillfully using calming-and-contemplation to contemplate mind. Once inner wisdom becomes clear, gradual and sudden teachings cease to be mutually exclusive labels. It resembles breaking open a mote and bringing forth the great trichiliocosm scripture scroll within it. One seemingly tiny mind becomes the place where Buddha-Dharmas as numerous as the Ganges sands are understood.
But tearing the net does not stop at personal understanding. To benefit sentient beings outwardly, one must teach according to what each can receive. One may teach as a Dharma king or manifest various images in the ten Dharma realms; one may answer a question or first ask the Buddha so that his answer turns the Dharma wheel. Different identities and exchanges all let Dharma appear before a corresponding capacity.
True penetration does not mean finally finding one book with which to crush all other scriptures and treatises. It means that after one’s own knots of doubt loosen, one can also find entrances into Buddha-Dharma for different people. From inner wisdom to outward benefit, from breaking the mote and bringing forth the scroll to giving rise to teaching according to capacity—this is tearing open the great net.
隋天台智者大師說・門人灌頂記《摩訶止觀》· 大正藏 T46n1911〔起 T46 0020b04〕。段/行首〔T46 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T46 0020b04〕○第四、為通裂大網諸經論故，說是止觀者，若人善用止觀觀心，則內慧明了，通達漸頓諸教。如破微塵出大千經卷，恒沙佛法一心中曉。若欲外益眾生逗機設教者，隨人堪任，稱彼而說。乃至成佛化物之時，或為法王說頓漸法；或為菩薩，或為聲聞、天、魔、人、鬼、十法界像對揚發起；或為佛所問而廣答頓漸；或扣機問佛、佛答頓漸法輪。此義至第九重當廣說；攝法中亦略示。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
第四，之所以宣說這一止觀，是為了融通諸經論，裂破由疑惑所結成的大網。
如果一個人能善巧運用止觀來觀察自己的心，內在智慧便會清楚明白，對漸教、頓教等各種教法都能通達。這就像破開一粒微塵，取出其中的大千經卷；多如恒河沙的佛法，也能在一心之中明白曉了。
如果還要向外利益眾生，依眾生根機施設教法，就應隨各人所能承受，說與他相稱的法。一直到成佛教化眾生時，可能以法王身分宣說頓法與漸法；可能示現為菩薩；可能示現為聲聞；可能示現為天眾；可能示現為魔眾；可能示現為人；可能示現為鬼；也可能示現十法界種種形像，在佛前承接、發起說法。
有時受佛詢問，便廣泛回答頓法與漸法；有時為啟發法機而向佛發問，再由佛回答，轉動頓、漸法輪。這一層義理到第九重時當再廣說，在攝法中也已略為開示。
Fourth, this calming-and-contemplation is taught in order to interconnect the scriptures and treatises and tear apart the great net knotted by doubt.
If someone can skillfully use calming-and-contemplation to contemplate their own mind, inner wisdom becomes clear and they can penetrate the gradual, sudden, and other teachings. It is like breaking open a mote of dust and bringing forth the great trichiliocosm scripture scroll within it. Buddha-Dharmas as numerous as the sands of the Ganges can be clearly understood within a single mind.
If one further wishes to benefit sentient beings outwardly and establish teachings according to their faculties, teach each a Dharma appropriate to what that person can receive. Through to becoming a buddha and transforming beings, one may teach sudden and gradual Dharmas as a Dharma king; manifest as a bodhisattva, śrāvaka, deva, māra, human, or ghost; or manifest the many images of the ten Dharma realms and respond before the Buddha to initiate teaching.
At times, when questioned by the Buddha, one may answer broadly with the sudden and gradual. At other times, in order to prompt the Dharma capacity, one may pose a question to the Buddha; the Buddha then answers and turns the sudden and gradual Dharma wheel. This level of meaning should be extensively explained in the ninth Broad Chapter and has also been briefly indicated in Embracing the Dharmas.
善用止觀觀心，內慧便能明了，乃至通達漸、頓諸教。讀到這裡，一個問題自然會生起：既然恒沙佛法可以在一心中曉了，為什麼下文立即轉向不同根機、不同身分與不同問答？
因為裂大網不只關乎自己能懂多少。它先解除經教在心中彼此打結的方式，再把通達化為隨機說法的能力。前半由觀心開智慧，後半由智慧起教化；一條線從內慧延伸到外益，沒有在知解處停住。
經論如何結成一張網
經論本為開人眼目，心若執著一部而懷疑另一部，認定這一說是、其餘都非，開眼之教便反而成為疑網。網不是經論本身，而是人以彼此排斥的方式抓住經論。
所以『裂』不是毀去文字，『通』也不是把一切差別抹平。行者須善用止觀觀察自己的心，使內在智慧清楚，才能通達漸教、頓教各自如何引導眾生。差別仍在，疑結卻可以解開；教門仍多，心不再被多門困住。
破開微塵，取出大千經卷
本論把這件事寫成一幅極大的圖景：一粒微塵中藏著大千經卷，塵若破開，廣大的經卷便顯露出來。微塵極小，經卷極大；兩者並置，正顯一心看似方寸，卻能成為明曉恒沙佛法之處。
這個譬喻沒有叫人把無量佛法縮成一句口號。經卷仍有大千之廣，佛法仍有恒沙之多；轉折只在於，行者不再向外把諸教看成互不相干的碎片。善用止觀觀心，塵開而卷出，正像疑結鬆開時，原先遮蔽的廣大內容重新可見。
內慧明了以後，怎樣外益眾生
本論以『若欲』把文字轉向外益。若要利益眾生、依根機施設教法，就不能只說自己最熟悉的一種方式；須看各人能承受什麼，說與他相稱的法。稱機不是迎合欲好，而是讓法在對方可以承擔之處成為入口。
這一作用一直延伸到成佛化物。或以法王身分說頓、漸法，或示現為菩薩，或示現為聲聞、天、魔、人、鬼，乃至十法界種種形像，在不同身分中對揚發起。角色可以改變，所成辦的事卻相通：使相應的眾生在相應的因緣中遇到教法。
因此，通達諸教不是為了把教相變成收藏。若只停在『我已懂得』，破塵出卷仍未走到益生；能隨人堪任、稱彼而說，內慧才開始成為眾生可受的法輪。
問與答，為何都能發起法輪
教法不只由一個人單向宣說。有時佛先發問，菩薩等廣答頓、漸；有時菩薩等先扣問法機，由佛回答而轉頓、漸法輪。受問而答與設問引答，方向相反，卻都能使眾生所需的法被開顯。
『對揚發起』由此不只是言語往返。誰問、誰答，都依眾生所需而施設；法王、菩薩乃至十法界像，顯示教化可以隨機呈現不同關係與位置。法輪之所以轉，不只因有人能說，也因有人以恰當的身分、問題與回答使說法得以發生。
本論最後指向第九重與攝法。這個短段自己只立綱：第九起教本當廣說如何化他，攝法則已略示一心與諸教的關係。裂大網因此位在樞紐上——前承觀心所發的內慧，後開依機而起的教法。
輔行之眼
湛然先把『通裂』分層：前半雖從內慧起筆，卻通除自、他疑網；到『若欲』以下，才專說利他裂網。前後有界，又不把自利、利他割斷。
本論以『乃至成佛』越過中間諸位，湛然判為由初住通至妙覺；反覆的『或』則總攝十法界化。位次與總攝出自鏡釋，不改成本論逐位明列。
受問、設問一段，湛然指出眾生機熟時，菩薩承佛力而答或問；自、他皆由妙觀契妙境，才有妙用。問答因此是根機成熟時使佛法宣起的方便。
最後，湛然說對揚利物名起教，令他除疑名裂網。五略第四與十廣第九由此相扣，觀心通教也由此轉成隨機利物；化他不是觀心之外的附加，而是內慧成熟後的妙用。
Skillfully use calming-and-contemplation to contemplate mind, and inner wisdom becomes clear, penetrating even the gradual and sudden teachings. A question naturally arises: if Buddha-Dharmas as numerous as the Ganges sands can be understood within one mind, why does the next passage turn immediately to different faculties, identities, questions, and answers?
Because tearing open the great net does not concern only how much one personally understands. It first loosens the way teachings become knotted against one another in the mind, then transforms penetration into the capacity to teach according to faculties. The first half opens wisdom through contemplating mind; the second gives rise to transformation through wisdom. One line extends from inner wisdom to outward benefit without stopping at intellectual understanding.
How Do Scriptures and Treatises Become a Net?
Scriptures and treatises originally open people’s eyes. If mind clings to one work and doubts another, declaring one teaching correct and all others wrong, the eye-opening teachings instead become a net of doubt. The net is not the scriptures and treatises themselves, but the mutually exclusive way people grasp them.
“Tearing” therefore does not destroy words, and “interconnecting” does not flatten every difference. Practitioners must skillfully use calming-and-contemplation to contemplate their own minds and make inner wisdom clear. Only then can they penetrate how gradual and sudden teachings each guide sentient beings. Their differences remain, but the knots of doubt can loosen. Dharma gates remain many, but mind is no longer trapped by their multiplicity.
Breaking Open a Mote and Bringing Forth a Trichiliocosm Scripture Scroll
The treatise writes this as an immense image: a mote contains a great trichiliocosm scripture scroll, and when the mote breaks, the vast scroll appears. The mote is exceedingly small and the scroll exceedingly large. Placed together, they reveal that one seemingly tiny mind can become the place where Buddha-Dharmas as numerous as the Ganges sands are understood.
The simile does not compress immeasurable Buddha-Dharma into one slogan. The scripture scroll retains the breadth of a trichiliocosm and Buddha-Dharmas remain as numerous as the Ganges sands. The turn is simply that practitioners no longer view the teachings outwardly as unrelated fragments. Skillfully contemplating mind through calming-and-contemplation breaks the mote and brings forth the scroll: as knots of doubt loosen, the vast content they concealed becomes visible again.
After Inner Wisdom Becomes Clear, How Does It Benefit Sentient Beings Outwardly?
The phrase “if one wishes” turns the text toward outward benefit. To benefit sentient beings and establish teachings according to their faculties, one cannot teach only the single method one knows best. See what each can receive and teach a corresponding Dharma. Teaching according to capacity is not catering to desires, but making Dharma an entrance where the other person can bear it.
This function extends through becoming a buddha and transforming beings. One may teach sudden and gradual Dharmas as a Dharma king; manifest as a bodhisattva, śrāvaka, deva, māra, human, or ghost; or take various images in the ten Dharma realms and respond in different identities before the Buddha. Roles change, but the work they accomplish is continuous: corresponding sentient beings encounter a teaching within corresponding conditions.
Penetrating the teachings is therefore not for turning doctrinal classifications into a collection. If it stops at “I understand,” breaking the mote and bringing forth the scroll has not yet benefited beings. Only when one teaches according to what each person can bear does inner wisdom begin to become a Dharma wheel that sentient beings can receive.
How Can Both Question and Answer Set the Dharma Wheel in Motion?
Teaching is not only a one-way declaration. Sometimes the Buddha asks first and bodhisattvas or others answer broadly through the sudden and gradual. Sometimes bodhisattvas and others first strike the Dharma capacity by questioning the Buddha; his answer then turns the sudden and gradual Dharma wheel. Receiving a question and answering, and posing a question to elicit an answer, move in opposite directions but both disclose the Dharma needed by sentient beings.
“Responding and initiating” is therefore more than verbal exchange. Whoever asks or answers does so according to what sentient beings need. Dharma king, bodhisattva, and images of the ten Dharma realms show that transformation can present different relations and positions according to capacity. The Dharma wheel turns not only because someone can speak, but because someone in an appropriate identity uses the appropriate question or answer to make teaching occur.
The treatise ends by pointing to the ninth Broad Chapter and Embracing the Dharmas. This brief passage establishes only the guiding thread: Giving Rise to the Teaching, the ninth Broad Chapter, should have extensively explained transforming others, while Embracing the Dharmas has already briefly shown the relation between one mind and the teachings. Tearing Open the Great Net therefore stands at a pivot—receiving inner wisdom born from contemplating mind and opening the teachings that arise according to capacity.
Through the Eye of the Fuxing
Zhanran first distinguishes levels within “interconnect and tear open.” Although the first half begins from inner wisdom, it generally removes the nets of doubt of self and others. Only from “if one wishes” onward does it specifically speak of tearing others’ nets for their benefit. The two halves have a boundary without severing one’s own and others’ benefit.
The treatise skips intermediate stages with “through to becoming a buddha.” Zhanran reads this as extending from the first abode through wondrous awakening, and gathers the repeated “perhaps” as responsive transformations throughout the ten Dharma realms. The sequence of stages and this gathering belong to the mirror’s interpretation; they do not turn the base text into an explicit list of every stage.
In the passage on receiving and posing questions, Zhanran explains that when sentient beings’ capacities mature, bodhisattvas rely upon the Buddha’s power to answer or ask. Both self and other accord with the wondrous object through wondrous contemplation, and wondrous function thereby becomes possible. Questions and answers are thus skillful means by which Buddha-Dharma arises when capacity matures.
Finally, Zhanran says that responding before the Buddha to benefit beings is called giving rise to teaching, while causing others to remove doubt is called tearing the net. The fourth of the Five Summaries and ninth of the Ten Broad Chapters thereby interlock. Contemplating mind and penetrating teaching turn into benefiting according to capacity. Transforming others is not an addition outside contemplation of mind, but the wondrous function of matured inner wisdom.
考據Apparatus
本單元是十廣第一『大意』中五略之四。智者先說善用止觀觀心，內慧因而明了，能通達漸、頓諸教；再由『若欲外益眾生』轉入隨機設教，列成佛化物時說法、對揚、受問與設問諸相；最後指向十廣第九『起教』與第四『攝法』。全段極短，卻把觀心、通教與化他連成一條完整次第。
一、科判定位
本單元起於「○第四、為通裂大網諸經論故」〔T1911 0020b04〕，止於「攝法中亦略示」〔0020b12〕，末字『示』落在 0020b13；其後即轉五略第五歸大處。它在五略中居第四，不是十廣第四；十廣第四是『攝法』，第九是『起教』。
《止觀輔行傳弘決》T1912 的逐文正釋起於「四明裂大綱者。裂破執於權教疑網」〔0215a26〕；句首『四』是第四科序數，大正本作『綱』。其節界如下：
| 節 | 本論範圍 | 內容 | 《止觀輔行傳弘決》對位 |
|---|---|---|---|
| 一 | 0020b04–0020b07 | 觀心而內慧明了，通達漸頓諸教 | 「初文通除自他疑網。故云通裂」〔0215a27〕 |
| 二 | 0020b07–0020b12 | 外益眾生，隨機現身而起教 | 「若欲下。為利他故裂他疑網」〔0215b01〕 |
| 三 | 0020b12–0020b13 | 指廣於起教（第九重） | 「下第九第十指後亦爾」〔0215a15〕（句中第十字所指在次單元「至第十重中，當廣說也」〔T1911 0021b08〕） |
| 三之二 | 0020b13 | 指略示於攝法 | 「復次下明用心攝諸教之意。文具二意」〔0244c19〕；「心塵具含大千經卷」〔0245a10〕；「又離理無說故理攝教」〔0245a11〕 |
『若欲』是本論行中的硬節界；前半先說內慧通教，後半明轉外益。全科又以裂除疑網貫通二者，故不可把前半與化他完全割斷。
二、成立與傳本
本單元承緣起所誌玉泉敷揚、灌頂筆錄、現存傳本未完及《止觀輔行傳弘決》所見三本沿革；未完之三重證詳見緣起單元，此處只繫其成書層次，不重述，也不據以推斷未完之故。
三、所引經論覆核
本單元沒有題名明引，可識別的外典只有微塵中藏大千經卷、破塵出卷的一組譬喻。今本《大方廣佛華嚴經》T278 與《究竟一乘寶性論》T1611 都保存完整場景；智者此處未題書名，故兩本並錄，不強定唯一所指。
微塵經卷譬的今本平行
| 層次 | 場景節點 | 今本原句 |
|---|---|---|
| 《摩訶止觀》T1911 | 本單元撮述 | 「如破微塵出大千經卷，恒沙佛法一心中曉」〔0020b06〕 |
| 《大方廣佛華嚴經》T278 | 經卷之量 | 「佛子！譬如有一經卷如一三千大千世界，大千世界一切所有無不記錄」〔0623c27〕 |
| 同上 | 經卷在塵 | 「彼三千大千世界等經卷在一微塵內，一切微塵亦復如是」〔0624a06〕 |
| 同上 | 發願破塵 | 「我當勤作方便，破彼微塵，出此經卷，饒益眾生」〔0624a10〕 |
| 同上 | 實行破塵 | 「爾時，彼人即作方便，破壞微塵，出此經卷，饒益眾生」〔0624a11〕 |
| 同上 | 合譬 | 「如來智慧無相，智慧無礙，智慧具足，在於眾生身中」〔0624a13〕 |
| 《究竟一乘寶性論》T1611 | 經卷之量 | 「佛子！譬如有一極大經卷如一三千大千世界」〔0827b04〕 |
| 同上 | 經卷在塵 | 「彼等三千大千世界極大經卷，在一極細小微塵內，一切微塵皆亦如是」〔0827b13〕 |
| 同上 | 發願破塵 | 「我今應當勤作方便破彼微塵出此經卷饒益眾生」〔0827b18〕 |
| 同上 | 實行破塵 | 「爾時彼人即作方便破壞微塵出此經卷饒益眾生」〔0827b20〕 |
| 同上 | 合譬 | 「如來智慧，無相智慧、無閡智慧，具足在於眾生身中」〔0827b21〕 |
三本的骨幹同為大卷、入塵、見卷、破塵、出卷、益生與智慧具在眾生身中；《摩訶止觀》把它撮為『恒沙佛法一心中曉』，是本單元觀心通教的功能句。T278 有『無礙智慧』，T1611 作『無閡智慧』；各守本字，不擇一改一。
本論後文的自行展開
本論至攝法章始題『堅意寶性論』，並把本單元短譬展開。題署『堅意』是 T1911 原文所有；T1611 題署只作《究竟一乘寶性論》，兩層不合併為同一作者題署。
| 節點 | 《摩訶止觀》後文 |
|---|---|
| 大卷 | 「有一大經卷，如三千大千世界大」〔0031b18〕 |
| 見卷 | 「一人出世，以淨天眼見此大經卷，而作是念」〔0031b21〕 |
| 破卷益他 | 「即以方便，破出此經，以益於他」〔0031b23〕 |
| 合譬 | 「如來無礙智慧經卷，具在眾生身中」〔0031b24〕 |
| 心具法門 | 「一切眾生心中具足一切法門」〔0032a01〕 |
| 按心說教 | 「如來明審，照其心法，按彼心說，無量教法從心而出」〔0032a02〕 |
| 觀心說法 | 「如來往昔曾作漸頓觀心，偏圓具足；依此心觀為眾生說」〔0032a03〕 |
| 教人破卷 | 「教化弟子令學如來破塵出卷，仰寫空經」〔0032a04〕 |
《止觀輔行傳弘決》另並題兩條傳承：一說「寶性論云。有神通人見佛法滅。以大千經卷藏一塵中。後有人破塵出卷」〔T1912 0175b04〕，一說「華嚴如來性品云。佛子。譬如有一經卷。如大千界所有一切無不記錄」〔0175b05〕。前句『見佛法滅』不見於今本 T1611 的微塵經卷段；《發菩提心經論》T1659 雖有「譬如菩薩仰書虛空，悉寫如來十二部經」〔0516a24〕與「經無量劫佛法已滅」〔0516a25〕，其譬是空中書經，不是塵中藏卷，故只誌字面近接，不改定湛然題名。
本單元末兩句都是內部指廣：『第九重』對十廣第九起教，『攝法』對十廣第四攝法，並非另有兩部外典。
四、輔行釋要〔鏡〕
《止觀輔行傳弘決》先以『裂破執於權教疑網』釋裂網，又說「乃至須曉漸頓諸教出自一心」〔0215a28〕。若不能善用觀心，便無由解除執教之疑；所以『通裂』不只是羅列諸教，而是由觀心明其所出與所歸。
『若欲』以下明轉利他。湛然說「今明果報且語初住。以初得故。越却中間故云乃至」〔0215b01〕，又說「成佛即指妙覺。初住已去通能八相裂大疑故。故云裂網」〔0215b03〕。初住至妙覺是《止觀輔行傳弘決》的位次判讀，本論只以『乃至成佛』越過中間，不逐位列名。
法王、菩薩、聲聞乃至十法界像，湛然以「自此已去節節能起十法界化。是故法王乃至八部皆云或也」〔0215b04〕總攝。這說明反覆的『或』是隨機示現，不是封閉的七類名單。頓漸的次第則以「言頓漸者。皆如今佛先頓後漸等也」〔0215b06〕釋讀。
受問廣答與設問發起，也不是任意自造教法。《止觀輔行傳弘決》說「眾生機熟必假菩薩承佛力答。及設問等如此自他皆由妙觀契於妙境。是故能有如是妙用」〔0215b07〕。其前文又以「自證妙理稱機說法。教由機生故云起教」〔0164c20〕判佛為主，以「佛雖興世必假大權扣機擊發。故云起教」〔0164c22〕判菩薩等為伴。
裂網與起教因此是一事兩名：「對揚利物名為起教。令他除疑名為裂網。起教本為除他疑網是故同也」〔0165a05〕。從利益眾生說叫起教，從解除疑網說叫裂網。
五、諸家異釋
本單元有宋知禮《十不二門指要鈔》T1928 的直接承受。知禮先說「彼文起教雖即弗宣，而且不出裂網之意」〔0707c09〕，把現存未宣的起教與裂網相攝；再判「此裂網文泛論生起，雖在果後化他，細尋其意，多明初心自行」〔0707c10〕。
知禮成段引錄前半時作「若人善用止觀觀心，則內慧明了，通達漸頓諸教，如破微塵出大千經卷，河沙佛法一心中曉」〔0707c13〕，其中『河沙』與 T1911 的『恒沙』不同；後又說「又云，若欲外益眾生逗機設教等，此文方是果後化他也」〔0707c16〕，同樣以『若欲』為節界。他將兩面總結為「《輔行》二釋，謂化他裂網、自行裂網，但自行文略，故讀者多暗」〔0707c17〕，並說「故知能修起教之觀，則能成就應機現通說法之用也」〔0707c26〕。此為後世細判，與本論先說內慧、後說外益及《止觀輔行傳弘決》前半通除自他、後半明為利他的層次並錄，不互相取代。
《四明十義書》T1936 的「菩薩疑網可除」〔0854b27〕是在法華開顯下論疑除；《四明尊者教行錄》T1937 的「張八教之法網。貴漉人魚」〔0903a17〕則以張設法網表利物。兩處都可作近義互讀，但其場景不是本單元觀心、破塵出卷、隨機起教的完整次第，故不列為直接判釋，也不由此推論兩書其他段落。
六、術語
| 詞 | 本論用法 | 《止觀輔行傳弘決》釋讀 |
|---|---|---|
| 裂大網 | 融通經論，解除執此疑彼、是一非諸之結 | 破執教疑網；從除疑立名 |
| 通裂 | 由內慧明了而通達漸頓諸教 | 前半通除自他疑網，不只解除自疑 |
| 止觀觀心 | 善用止觀觀心，而使恒沙佛法一心中曉 | 以一心為所觀，諸教由一心而出 |
| 漸頓、頓漸 | 前說通達漸頓諸教，後說頓漸法與法輪 | 保留本論兩種次序；八教是湛然綱要的展開 |
| 逗機設教 | 隨人所能承受，說與其根機相稱之法 | 自證妙理而稱機說法，不是迎合欲好 |
| 起教 | 以法王說法、十界對揚、答問與設問使教法宣起 | 從利物名起教，與從除疑名裂網同義 |
| 十法界像 | 菩薩、聲聞、天、魔、人、鬼等只是列舉，總標在十法界 | 隨處現十法界化，不以所列數項封閉其範圍 |
| 對揚、扣機 | 或在佛前承接發起，或設問使佛答法 | 分為稱機說法之主與扣機擊發之伴 |
七、譬喻、互讀與承衍
『網』與『經卷』是本單元的兩個中心意象。網不是經論本身，而是執一疑一、是一非諸所結成的疑網；破塵出卷也不是以神異為終點，而是說廣大佛法雖如藏在一塵，善觀一心便能明曉。前一譬解除經教之間的阻隔，後一譬顯示諸教有同一可通之處。
內慧明了以後，文字立即轉向『若欲外益』。能通教不是為了積聚分類，而是為了隨人堪任、稱彼而說；法王說法、十法界對揚、受問廣答、設問引答，都是教法在根機成熟處得以宣起的不同形態。觀心與起教因此前後相承：前半通除自他疑網，『若欲』以下專從利他說裂網。
《止觀義例》T1913 以「起教只是為令眾生開示悟入」〔0447b01〕直指目的；《止觀大意》T1914 以「初略明中又開為五。謂發圓心。修圓行。感圓果。起八教歸三德」〔0459b18〕把裂網同位概括為起八教，又說「三起八教者。既入位已八相成道。現十界身。能隨順物機。用三藏等四及漸等四。五時利物。一代始終」〔0459c22〕，展開十界應現與隨機利物。
同系互讀中，《四念處》T1918 說「自在能現十法界像。處處應現」〔0573a10〕，承十法界應現；《觀心論疏》T1921 說「若能問觀心。破一微塵中。出大千經卷」〔0592c22〕，承觀心與破塵出卷。再至本論攝法章，心具法門、按心說教與依漸頓觀心為眾生說，承衍本單元所立的觀心、通教、起教次第。
八、校本定位
本編以大正藏 T1911 為單一底本。正文換頁時，於該頁第一段首標〔T46 頁欄行〕；錨點取引文或段落首字前最近的大正行標，不以同段後見行號代替起錨。
本單元在 T1911 只有一筆正文校記：
| 行錨 | 大正採字 | 異讀 | 誌 |
|---|---|---|---|
| 0020b13 | 「示」〔T1911 0020b13〕【大】 | 「示耳」〔T1911 0020b13〕【甲】 | 大正正文作『攝法中亦略示』；甲本添語氣詞『耳』，並錄不判 |
《止觀輔行傳弘決》逐文正釋首句另有一筆鏡文異讀：大正作『裂大綱』，宮本作『裂大網』，即『綱【大】，網【宮】』〔T1912 0215a26〕。這一筆屬 T1912，不計入 T1911 本單元的一筆分母，也不據此改定本論科名『裂大網』。
This unit is the fourth of the Five Summaries within Great Purport, the first of the Ten Broad Chapters. Zhiyi first says that skillfully using calming-and-contemplation to contemplate mind makes inner wisdom clear and enables penetration of the gradual and sudden teachings. The phrase “if one wishes to benefit sentient beings outwardly” then turns toward establishing teachings according to capacity and lists the forms of teaching, responsive manifestation, receiving questions, and posing questions when a buddha transforms beings. It finally points to Giving Rise to the Teaching, ninth of the Ten Broad Chapters, and Embracing the Dharmas, fourth of the Ten. Although extremely short, the passage links contemplating mind, penetrating the teachings, and transforming others in one complete sequence.
1. Doctrinal-Outline Placement
This unit begins with 「○第四、為通裂大網諸經論故」 tr. “Fourth, in order to interconnect and tear open the great net of scriptures and treatises”〔T1911 0020b04〕 and ends with 「攝法中亦略示」 tr. “it is also briefly indicated in Embracing the Dharmas”〔0020b12〕, whose final graph falls at 0020b13. The text then turns immediately to the fifth of the Five Summaries, Returning to the Great Abode. This is the fourth within the Five Summaries, not the fourth of the Ten Broad Chapters. The fourth Broad Chapter is Embracing the Dharmas; the ninth is Giving Rise to the Teaching.
The line-by-line direct commentary in the Zhiguan Fuxing Chuanhong Jue (hereafter Fuxing), T1912, begins with 「四明裂大綱者。裂破執於權教疑網」 tr. “Fourth, in explaining tearing open the great guiding thread: it tears apart the net of doubt produced by attachment to provisional teachings”〔0215a26〕. The initial “fourth” is the ordinal number of this section; the Taishō text reads the graph for “guiding thread.” Its divisions are as follows:
| Section | Range in the treatise | Content | Fuxing correspondence |
|---|---|---|---|
| 1 | 0020b04–0020b07 | Contemplating mind makes inner wisdom clear and penetrates the gradual and sudden teachings | 「初文通除自他疑網。故云通裂」 tr. “The initial passage generally removes the nets of doubt of self and others; hence it says interconnect and tear open”〔0215a27〕 |
| 2 | 0020b07–0020b12 | Benefiting sentient beings outwardly by manifesting according to capacity and giving rise to teaching | 「若欲下。為利他故裂他疑網」 tr. “From ‘if one wishes’ onward, for the sake of benefiting others it tears open others’ nets of doubt”〔0215b01〕 |
| 3 | 0020b12–0020b13 | Pointer to extensive explanation in Giving Rise to the Teaching, the ninth Broad Chapter | 「下第九第十指後亦爾」 tr. “The later ninth and tenth pointers are the same”〔0215a15〕. The reference to the tenth in this sentence occurs in the next unit, 「至第十重中，當廣說也」 tr. “It should be extensively explained in the tenth Broad Chapter”〔T1911 0021b08〕 |
| 3b | 0020b13 | Pointer to brief indication in Embracing the Dharmas | 「復次下明用心攝諸教之意。文具二意」 tr. “From ‘furthermore’ onward, the intent of using mind to embrace the teachings is clarified. The text contains two meanings”〔0244c19〕; 「心塵具含大千經卷」 tr. “The mote of mind fully contains the great trichiliocosm scripture scroll”〔0245a10〕; 「又離理無說故理攝教」 tr. “Moreover, apart from principle there is no teaching, so principle embraces the teachings”〔0245a11〕 |
“If one wishes” is a firm internal boundary in the treatise: the first half explains inner wisdom’s penetration of the teachings, while the latter explicitly turns to outward benefit. Tearing away the net of doubt also links the two throughout the section, so the first half cannot be wholly severed from transforming others.
2. Formation and Transmission
This unit continues the record in Origins of the exposition at Yuquan, Guanding’s transcription, the incompleteness of the extant text, and the three textual states known to the Fuxing. The threefold evidence of incompleteness is detailed in Origins. Here only the compositional layer is connected; the reason for incompleteness is neither retold nor inferred.
3. Verification of the Scriptures and Treatises Cited
No external work is explicitly named in this unit. Its only identifiable external image is a trichiliocosm scripture scroll hidden within a mote of dust and brought forth by breaking the mote. Complete versions of the scene survive in the Avataṃsaka Sūtra, T278, and the Jiujing Yicheng Baoxing Lun, T1611. Zhiyi does not title a source here, so both are recorded side by side without forcing one unique referent.
Extant Parallels to the Scripture Scroll within a Mote
| Level | Scene node | Original wording in the extant text |
|---|---|---|
| Mohe Zhiguan T1911 | Summary in this unit | 「如破微塵出大千經卷，恒沙佛法一心中曉」 tr. “Like breaking open a mote to bring forth a great trichiliocosm scripture scroll, Buddha-Dharmas as numerous as the Ganges sands are understood within a single mind”〔0020b06〕 |
| Avataṃsaka Sūtra T278 | Size of the scroll | 「佛子！譬如有一經卷如一三千大千世界，大千世界一切所有無不記錄」 tr. “Children of the Buddha, suppose there were a scripture scroll the size of one trichiliocosm, recording everything contained within that great universe”〔0623c27〕 |
| Same | Scroll within a mote | 「彼三千大千世界等經卷在一微塵內，一切微塵亦復如是」 tr. “That scripture scroll equal to a trichiliocosm is within one mote of dust, and every mote is likewise”〔0624a06〕 |
| Same | Vow to break the mote | 「我當勤作方便，破彼微塵，出此經卷，饒益眾生」 tr. “I shall diligently apply skillful means, break open that mote, bring forth this scripture scroll, and benefit sentient beings”〔0624a10〕 |
| Same | Actually breaking the mote | 「爾時，彼人即作方便，破壞微塵，出此經卷，饒益眾生」 tr. “At that time the person applies skillful means, breaks the mote, brings forth this scripture scroll, and benefits sentient beings”〔0624a11〕 |
| Same | Application of the simile | 「如來智慧無相，智慧無礙，智慧具足，在於眾生身中」 tr. “The Tathāgata’s wisdom is signless and unobstructed, fully present within the bodies of sentient beings”〔0624a13〕 |
| Jiujing Yicheng Baoxing Lun T1611 | Size of the scroll | 「佛子！譬如有一極大經卷如一三千大千世界」 tr. “Children of the Buddha, suppose there were an enormous scripture scroll the size of one trichiliocosm”〔0827b04〕 |
| Same | Scroll within a mote | 「彼等三千大千世界極大經卷，在一極細小微塵內，一切微塵皆亦如是」 tr. “That enormous scripture scroll equal to a trichiliocosm is within one extremely fine and tiny mote, and every mote is likewise”〔0827b13〕 |
| Same | Vow to break the mote | 「我今應當勤作方便破彼微塵出此經卷饒益眾生」 tr. “I should now diligently apply skillful means, break open that mote, bring forth this scripture scroll, and benefit sentient beings”〔0827b18〕 |
| Same | Actually breaking the mote | 「爾時彼人即作方便破壞微塵出此經卷饒益眾生」 tr. “At that time the person applies skillful means, breaks the mote, brings forth this scripture scroll, and benefits sentient beings”〔0827b20〕 |
| Same | Application of the simile | 「如來智慧，無相智慧、無閡智慧，具足在於眾生身中」 tr. “The Tathāgata’s wisdom—signless wisdom and unimpeded wisdom—is fully present within the bodies of sentient beings”〔0827b21〕 |
All three share the structure of a vast scroll, entry into a mote, seeing the scroll, breaking the mote, bringing forth the scroll, benefiting beings, and wisdom fully present within sentient beings’ bodies. The Mohe Zhiguan compresses this to “Buddha-Dharmas as numerous as the Ganges sands are understood within one mind,” making it a functional statement about contemplating mind and penetrating the teachings. T278 uses one graph for “unobstructed wisdom” and T1611 another; each retains its own wording and neither is changed into the other.
The Treatise’s Own Later Expansion
Only in the later chapter Embracing the Dharmas does the treatise title the Jianyi Baoxing Lun and expand the short simile from this unit. The attribution “Jianyi” belongs to the wording of T1911; the heading of T1611 gives only Jiujing Yicheng Baoxing Lun. The two levels are not merged into one authorial attribution.
| Node | Later wording in the Mohe Zhiguan |
|---|---|
| Vast scroll | 「有一大經卷，如三千大千世界大」 tr. “There is a great scripture scroll as large as a trichiliocosm”〔0031b18〕 |
| Seeing the scroll | 「一人出世，以淨天眼見此大經卷，而作是念」 tr. “A person appears in the world, sees this great scroll with a pure divine eye, and thinks”〔0031b21〕 |
| Breaking it open to benefit others | 「即以方便，破出此經，以益於他」 tr. “He immediately uses skillful means, breaks it open, brings forth the scripture, and benefits others”〔0031b23〕 |
| Application of the simile | 「如來無礙智慧經卷，具在眾生身中」 tr. “The scripture scroll of the Tathāgata’s unobstructed wisdom is fully present within the bodies of sentient beings”〔0031b24〕 |
| Mind possesses Dharma gates | 「一切眾生心中具足一切法門」 tr. “The minds of all sentient beings fully possess every Dharma gate”〔0032a01〕 |
| Teaching according to mind | 「如來明審，照其心法，按彼心說，無量教法從心而出」 tr. “The Tathāgata clearly and exactly illuminates the dharmas of their minds and teaches according to those minds; immeasurable teachings emerge from mind”〔0032a02〕 |
| Teaching through contemplation of mind | 「如來往昔曾作漸頓觀心，偏圓具足；依此心觀為眾生說」 tr. “In the past the Tathāgata practiced gradual and sudden contemplation of mind, fully possessing the partial and perfect; relying on this contemplation of mind, he teaches sentient beings”〔0032a03〕 |
| Teaching others to break open the scroll | 「教化弟子令學如來破塵出卷，仰寫空經」 tr. “He teaches disciples to learn from the Tathāgata to break the mote and bring forth the scroll, writing the scripture upward into space”〔0032a04〕 |
The Fuxing additionally transmits two source attributions. One says 「寶性論云。有神通人見佛法滅。以大千經卷藏一塵中。後有人破塵出卷」 tr. “The Baoxing Lun says: a person with supernormal powers sees Buddha-Dharma disappear and hides a trichiliocosm scripture scroll in one mote. Later someone breaks the mote and brings forth the scroll”〔T1912 0175b04〕. The other says 「華嚴如來性品云。佛子。譬如有一經卷。如大千界所有一切無不記錄」 tr. “The ‘Tathāgata-nature’ chapter of the Avataṃsaka says: Children of the Buddha, suppose there were a scripture scroll recording everything within a trichiliocosm”〔0175b05〕. The phrase “sees Buddha-Dharma disappear” in the first does not occur in the extant mote-and-scroll passage of T1611. Although the Fa Putixin Jing Lun (Treatise on the Scripture of Arousing the Mind of Awakening), T1659, has 「譬如菩薩仰書虛空，悉寫如來十二部經」 tr. “It is like a bodhisattva writing upward into space and fully inscribing the Tathāgata’s twelve divisions of scripture”〔0516a24〕 and 「經無量劫佛法已滅」 tr. “after immeasurable kalpas Buddha-Dharma has disappeared”〔0516a25〕, that simile writes scripture into space rather than hiding a scroll in a mote. The surface parallel is therefore only recorded and does not redetermine Zhanran’s source title.
The final two sentences of this unit are internal pointers. “The ninth Broad Chapter” points to Giving Rise to the Teaching, ninth of the Ten Broad Chapters, and “Embracing the Dharmas” to the fourth. They are not two external works.
4. Essential Explanations from the Fuxing [the Mirror]
The Fuxing first explains tearing the net as breaking the net of doubt produced by attachment to provisional teachings and says 「乃至須曉漸頓諸教出自一心」 tr. “through to the need to understand that the gradual and sudden teachings emerge from a single mind”〔0215a28〕. Without skillfully contemplating mind, doubt produced by attachment to teachings cannot be removed. “Interconnect and tear open” therefore means more than listing teachings; it uses contemplation of mind to clarify their source and return.
From “if one wishes” onward, the text turns to benefiting others. Zhanran says 「今明果報且語初住。以初得故。越却中間故云乃至」 tr. “In presently explaining fruition, it speaks provisionally of the first abode because that is the first attainment; skipping the intermediate stages, it therefore says ‘through to’”〔0215b01〕. He also says 「成佛即指妙覺。初住已去通能八相裂大疑故。故云裂網」 tr. “‘Becoming a buddha’ indicates wondrous awakening. From the first abode onward, one can generally manifest the eight marks and tear open great doubt; hence it is called tearing the net”〔0215b03〕. The sequence from first abode to wondrous awakening is the Fuxing’s stage judgment. The treatise only skips the middle with “through to becoming a buddha” and does not list each stage.
Zhanran gathers Dharma king, bodhisattva, śrāvaka, and images through the ten Dharma realms by saying 「自此已去節節能起十法界化。是故法王乃至八部皆云或也」 tr. “From here onward, at every section one can give rise to transformations in the ten Dharma realms; hence from Dharma king through the eight classes each is introduced by ‘perhaps’”〔0215b04〕. The repeated “perhaps” indicates responsive manifestation according to capacity, not a closed list of seven types. He reads the sequence of sudden and gradual with 「言頓漸者。皆如今佛先頓後漸等也」 tr. “As for sudden and gradual, they are all like the present Buddha teaching the sudden first and the gradual afterward”〔0215b06〕.
Receiving a question and giving a broad answer or posing a question to prompt the teaching is not arbitrary invention. The Fuxing says 「眾生機熟必假菩薩承佛力答。及設問等如此自他皆由妙觀契於妙境。是故能有如是妙用」 tr. “When sentient beings’ capacities mature, a bodhisattva must rely upon the Buddha’s power to answer or pose questions. Self and other in all such cases accord with the wondrous object through wondrous contemplation and can therefore have such wondrous function”〔0215b07〕. Earlier it judges the Buddha as principal through 「自證妙理稱機說法。教由機生故云起教」 tr. “Personally realizing wondrous principle, he teaches in accordance with capacity. Because the teaching arises from capacity, it is called giving rise to teaching”〔0164c20〕 and bodhisattvas and others as companions through 「佛雖興世必假大權扣機擊發。故云起教」 tr. “Although the Buddha appears in the world, he necessarily relies upon great provisional beings to strike the capacity and prompt its release; hence giving rise to teaching”〔0164c22〕.
Tearing the net and giving rise to teaching are thus two names for one activity: 「對揚利物名為起教。令他除疑名為裂網。起教本為除他疑網是故同也」 tr. “Responding before the Buddha to benefit beings is called giving rise to teaching; causing others to remove doubt is called tearing the net. Giving rise to teaching is originally for removing others’ nets of doubt, so the two are the same”〔0165a05〕. From the standpoint of benefiting sentient beings it is giving rise to teaching; from removing the net of doubt it is tearing the net.
5. Explanations of Various Masters
This unit has direct reception in Zhili’s Shibuermen Zhiyao Chao, T1928. Zhili first says 「彼文起教雖即弗宣，而且不出裂網之意」 tr. “Although Giving Rise to the Teaching was not proclaimed in that text, it still does not go beyond the meaning of Tearing the Net”〔0707c09〕, gathering the unproclaimed chapter into Tearing the Net. He then judges 「此裂網文泛論生起，雖在果後化他，細尋其意，多明初心自行」 tr. “This Tearing the Net passage generally discusses arising; although located under transforming others after fruition, careful examination shows that much of it explains the beginner’s own practice”〔0707c10〕.
When Zhili quotes the first half as a continuous passage, he writes 「若人善用止觀觀心，則內慧明了，通達漸頓諸教，如破微塵出大千經卷，河沙佛法一心中曉」 tr. “If someone skillfully uses calming-and-contemplation to contemplate mind, inner wisdom becomes clear and penetrates the gradual and sudden teachings, like breaking a mote to bring forth the great trichiliocosm scripture scroll; Buddha-Dharmas as numerous as the river sands are understood within one mind”〔0707c13〕. His graph for “river sands” differs from the graph for “Ganges sands” in T1911. He later says 「又云，若欲外益眾生逗機設教等，此文方是果後化他也」 tr. “It further says, ‘if one wishes to benefit sentient beings outwardly, encounter capacities and establish teaching,’ and so forth; only this passage is transformation of others after fruition”〔0707c16〕, likewise treating “if one wishes” as the boundary. He concludes both sides with 「《輔行》二釋，謂化他裂網、自行裂網，但自行文略，故讀者多暗」 tr. “The Fuxing has two explanations: tearing the net in transforming others and in one’s own practice. The text on one’s own practice is abbreviated, so readers are often obscure about it”〔0707c17〕, and says 「故知能修起教之觀，則能成就應機現通說法之用也」 tr. “Thus one who can cultivate the contemplation of giving rise to teaching can accomplish the function of manifesting superknowledge and teaching according to capacity”〔0707c26〕. This is a later fine distinction. It is recorded beside, but does not replace, the treatise’s movement from inner wisdom to outward benefit or the Fuxing’s levels of generally removing self-and-other doubt in the first half and specifically benefiting others in the second.
The statement 「菩薩疑網可除」 tr. “the bodhisattva’s net of doubt can be removed”〔0854b27〕 in the Siming Shiyi Shu, T1936, discusses the removal of doubt under the Lotus disclosure. The statement 「張八教之法網。貴漉人魚」 tr. “spread the Dharma net of the eight teachings, valuing the gathering of human fish”〔0903a17〕 in the Siming Zunzhe Jiaoxing Lu, T1937, uses spreading the Dharma net to represent benefiting beings. Both can serve as nearby cross-readings, but neither scene reproduces the full sequence of contemplating mind, breaking the mote and bringing forth the scroll, and giving rise to teaching according to capacity. They are not listed as direct judgments, and no inference is drawn from them about other passages in those works.
6. Terminology
| Term | Use in the treatise | Interpretation in the Fuxing |
|---|---|---|
| Tearing Open the Great Net | Interconnecting scriptures and treatises and removing the knot that grasps one while doubting another or affirms one while denying all others | Breaking the net of doubt produced by attachment to teachings; named from removing doubt |
| Interconnect and tear open | Inner wisdom becomes clear and penetrates the gradual and sudden teachings | The first half generally removes the nets of doubt of self and others, not only one’s own doubt |
| Calming-and-contemplation contemplating mind | Skillfully contemplating mind so that Buddha-Dharmas as numerous as the Ganges sands are understood within a single mind | A single mind is the contemplated object, and the teachings emerge from that mind |
| Gradual and sudden; sudden and gradual | First, penetration of the gradual and sudden teachings; later, sudden and gradual Dharmas and Dharma wheel | Both sequences in the treatise are preserved; the eight teachings are the unfolding of Zhanran’s synopsis |
| Encounter capacity and establish teaching | Teaching a Dharma appropriate to what each person can receive | Personally realizing wondrous principle and teaching according to capacity, not catering to desires |
| Giving rise to teaching | A Dharma king teaching, responses in the ten Dharma realms, answers to questions, and posed questions bring teaching forth | Named “giving rise to teaching” from benefiting beings; identical with “tearing the net” when named from removing doubt |
| Images of the ten Dharma realms | Bodhisattva, śrāvaka, deva, māra, human, ghost, and the rest are examples under the general heading of the ten Dharma realms | Manifesting transformations throughout the ten Dharma realms; the listed examples do not close the scope |
| Responding before the Buddha; striking the capacity | Receiving and initiating a teaching before the Buddha, or posing a question that prompts the Buddha’s answer | Distinguished as the principal who teaches according to capacity and the companions who strike and prompt capacity |
7. Similes · Cross-Reading · Carrying Forward
The net and scripture scroll are the two central images of this unit. The net is not the scriptures and treatises themselves, but the net of doubt knotted by grasping one and doubting another, affirming one and denying all others. Breaking the mote and bringing forth the scroll does not make marvel the endpoint. It says that although the vast Buddha-Dharma appears hidden within one mote, skillfully contemplating one mind makes it understood. The first image removes barriers among teachings; the second shows the single place through which they can be penetrated.
Once inner wisdom becomes clear, the wording turns immediately to “if one wishes to benefit outwardly.” Penetrating teachings is not for accumulating categories, but for teaching according to what each person can bear. A Dharma king teaching, responses in the ten Dharma realms, broad answers to received questions, and questions that elicit answers are distinct forms through which teaching arises when capacities mature. Contemplating mind and giving rise to teaching therefore follow one another: the first half generally removes the nets of doubt of self and others; from “if one wishes” onward, tearing the net is discussed specifically through benefiting others.
The Zhiguan Yili, T1913, points directly to the purpose with 「起教只是為令眾生開示悟入」 tr. “Giving rise to teaching is only to cause sentient beings to disclose, be shown, awaken, and enter”〔0447b01〕. The Zhiguan Dayi, T1914, summarizes the counterpart of Tearing the Net as giving rise to the eight teachings in 「初略明中又開為五。謂發圓心。修圓行。感圓果。起八教歸三德」 tr. “Within the initial summary, five are further opened: arouse the perfect mind, cultivate perfect practice, bring forth perfect fruition, give rise to the eight teachings, and return to the three virtues”〔0459b18〕. It further says 「三起八教者。既入位已八相成道。現十界身。能隨順物機。用三藏等四及漸等四。五時利物。一代始終」 tr. “Third, giving rise to the eight teachings: after entering the stages, one accomplishes the path through the eight marks, manifests bodies in the ten realms, accords with beings’ capacities, and benefits them through the four beginning with Tripiṭaka and four beginning with gradual, over the five periods and throughout one teaching career”〔0459c22〕, unfolding responsive manifestation in the ten realms and benefiting according to capacity.
Among cognate readings, the Si Nianchu, T1918, says 「自在能現十法界像。處處應現」 tr. “With mastery, one can manifest images of the ten Dharma realms and respond everywhere”〔0573a10〕, receiving responsive manifestation in the ten realms. The Guanxin Lun Shu, T1921, says 「若能問觀心。破一微塵中。出大千經卷」 tr. “If one can inquire into contemplation of mind, one breaks a mote and brings forth the great trichiliocosm scripture scroll”〔0592c22〕, receiving contemplation of mind and the mote-and-scroll image. Later, in the chapter Embracing the Dharmas, the mind’s possession of Dharma gates, teaching according to mind, and teaching sentient beings on the basis of gradual and sudden contemplation carry forward the sequence established here: contemplate mind, penetrate teachings, and give rise to teaching.
8. Placement of the Editions
This edition uses Taishō T1911 as its single base text. At a page transition, the first paragraph on the page is marked 〔T46 page-column-line〕; an anchor uses the nearest Taishō line marker before the first graph of the citation or paragraph, not a line number appearing later in the same paragraph.
This unit has one body-text collation note in T1911:
| Line anchor | Taishō reading | Variant | Note |
|---|---|---|---|
| 0020b13 | 「示」 tr. “indicate”〔T1911 0020b13〕【Taishō】 | 「示耳」 tr. “only indicate”〔T1911 0020b13〕【A】 | The Taishō body reads “it is also briefly indicated in Embracing the Dharmas”; A adds the final particle. Recorded side by side without adjudication |
The opening sentence of the line-by-line direct commentary in the Fuxing has one further mirror-level variant: the Taishō reads “tear the great guiding thread,” while the Palace text reads “tear the great net,” namely 綱【Taishō】 and 網【Palace】〔T1912 0215a26〕. This note belongs to T1912 and does not enter the denominator of one note in this T1911 unit. It is not used to alter the treatise’s section name, Tearing Open the Great Net.