[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 9.58 # 妙法蓮華經玄義 9.58 妙法蓮華經玄義 9.58 - **Language:** Classical Chinese ### [9.58](https://indike.org/pramana/in.bauddha.taisho.1716.9.58) 圓教四門者，則皆妙無麁。何者？有門為法界，攝一切法不可思議，即是一切法，況復三門！空門即是法界，攝一切法，況復三門！餘二亦如是，法相平等，無復優劣。若爾則無四門之異，但因順根機，赴緣四說，如四指指一月，月一指四。何者？此由眾生世世習此四門，因以成性，昔四門中推理，欲翻無明，即成慧根性。昔四門中修善，欲翻惡業，即成福德根性，福慧因緣，感今名、色、觸、受，各於本習而起愛取，是為十法，成圓性眾生。欲樂不同，宜治有異，佛智明鑒，照機無差。以世界悉檀赴四性欲，說此四門；以為人悉檀生四善；以對治悉檀治其四執；以第一義悉檀令四人見理。無此四緣，佛不說法。緣既不一，略言其四，皆是正直捨方便，但說無上道。門相圓融，四門皆妙。 > As for the four gates of the perfect teaching, they are all subtle, without coarseness. Why? The gate of existence is the dharma realm, inconceivably subsuming all dharmas, identical to all dharmas—how much more so the \[other\] three gates! The gate of emptiness is identical to the dharma realm, subsuming all dharmas—how much more so the \[other\] three gates! The remaining two are also like this: the marks of the dharmas are equal, with no superiority or inferiority. If so, then there is no difference among the four gates; it is merely in accord with spiritual capacities, responding to conditions with four preachings, like four fingers pointing to a single moon: the moon is one, and the fingers are four. Why? This is because sentient beings have practiced these four gates life after life, thereby forming their natures. In the past, reasoning within the four gates in the desire to overturn ignorance formed the root-nature of wisdom. In the past, cultivating goodness within the four gates in the desire to overturn evil karma formed the root-nature of merit. The conditions of merit and wisdom stimulate present name-and-form, contact, and feeling, each producing craving and grasping based on habitual tendencies; these ten dharmas constitute sentient beings of the perfect nature. Their inclinations and preferences differ, and what is appropriate to cure them varies; the Buddha's wisdom shines clearly, illuminating their capacities without error. Using the mundane siddhānta to respond to the inclinations of the four natures, he preaches these four gates; using the individual-adaptation siddhānta, he generates the four goods; using the therapeutic siddhānta, he remedies their four attachments; using the paramārtha siddhānta, he causes the four persons to see the principle. Without these four conditions, the Buddha does not preach the Dharma. Since conditions are not uniform, we briefly state them as four; all are 'honestly setting aside expedient means' and 'only preaching the unsurpassable path.' The characteristics of the gates are completely integrated, and all four gates are subtle. > — English (machine translation) (machine translation) - [Previous: 9.57](https://indike.org/pramana/in.bauddha.taisho.1716.9.57) - [Next: 9.59](https://indike.org/pramana/in.bauddha.taisho.1716.9.59) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1716.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.9.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.9.58](https://indike.org/pramana/in.bauddha.taisho.1716.9.58) · Pramāṇa