妙法蓮華經玄義 9.59

9.59

此就教門，更判麁妙。何者？若不得四悉檀意，諸論諍競，誰能融通？如地論有南北二道，加復攝大乘興，各自謂真，互相排斥，令墮負處，若不得意，四門俱失。但圓門融淨，教尚虛玄，銷釋經論，何競不息？若欲入道，何門不通？悟理之時，豈應存四？修行之時，豈應有塞？但四塞有輕重。別教門隔，悟者無乖，未悟成諍，其執大重，譬如鈍馬，痛手乃去。圓門虛玄，未悟之時，其執則輕，譬如快馬，見鞭影即去。如此輕執，若未得第一義益，不失三悉檀利。故論云：是四悉檀，皆實不虛。何者？世界故實，乃至見第一故實。雖俱是實，實有深淺，亦俱是虛。何者？如有門說世界悉檀，於樂欲是實，於餘則虛；有門生善為實，於餘則虛；有門破惡為實，於餘則虛；有門見第一義為實，於餘則虛。乃至三門亦如是。有門三悉檀於世界故實，於第一義則虛；一悉檀於第一義故實，於世界則虛；實故為妙，虛故為麁，廣作（云云）。

This is to judge the coarse and subtle further regarding the doctrinal gates. Why? If one does not attain the intent of the four siddhāntas, the various treatises fall into contention, and who can reconcile and integrate them? For example, the Daśabhūmika-śāstra has the northern and southern schools, and moreover the Mahāyāna-saṃgraha arose; each claimed itself to be true and mutually refuted each other, causing others to fall into defeat. If one fails to grasp the intent, all four gates are lost. But the perfect gate is integrative and pure, its teaching still vast and profound; in explaining sūtras and treatises, what contention will not cease? If one wishes to enter the path, what gate is not unobstructed? At the time of awakening to the principle, how could the four be retained? At the time of practice, how could there be obstruction? But the four obstructions have degrees of lightness and heaviness. The distinctive teaching's gates are partitioned: those who are awakened do not conflict, but those not yet awakened fall into dispute, their clinging being very heavy, like a dull horse that moves only when the hand is painful. The perfect gate is vast and profound: when one is not yet awakened, clinging is light, like a swift horse that moves as soon as it sees the shadow of the whip. With such light clinging, even if one has not yet obtained the benefit of the paramārtha [siddhānta], one does not lose the advantage of the [other] three siddhāntas. Therefore a treatise says: 'These four siddhāntas are all real and not false.' Why? They are real because of the mundane [siddhānta], up to being real because of seeing the paramārtha. Although they are all real, reality has depths and shallows, and they are also all unreal. Why? For example, when the gate of existence preaches the mundane siddhānta, it is real regarding inclinations and desires, but unreal regarding the rest; when the gate of existence generates goodness, it is real, but unreal regarding the rest; when the gate of existence destroys evil, it is real, but unreal regarding the rest; when the gate of existence sees the paramārtha, it is real, but unreal regarding the rest. Up to the [other] three gates, it is also like this. In the gate of existence, the three siddhāntas are real regarding the mundane, but unreal regarding the paramārtha; one siddhānta is real regarding the paramārtha, but unreal regarding the mundane. Being real, it is subtle; being unreal, it is coarse; elaborated as above (and so on).