妙法蓮華經玄義 9

English (machine translation) 9

Language: English

9.2

Next, clarifying the contemplation of entering reality through the perfect gate: first, distinguish the perfect gates; second, clarify the perfect contemplation.

The above tripiṭaka gates extinguish actual form to access the true; failing to grasp the intent leads to much contention. The embodiment gates identify illusory form to access the true, showing people the dharma of non-contention. The distinctive gates bodily extinguish the form of birth and death, and progressively extinguish the form of dharma-nature to access the middle; failing to grasp the intent leads to much contention. The perfect gate identifies the form of birth and death as the form of dharma-nature, accessing the middle through the very form of dharma-nature, showing people the dharma of non-contention. Therefore, the text states, 'the unsurpassed path,' and also states, 'and walking the profound and wondrous path'—this is precisely the meaning.

9.4

The above two gates do not access the middle, so no discrimination is needed. Both the distinctive and perfect kinds access the middle. Discussing their similarities and differences comprises briefly ten points: first, interpenetrating and non-interpenetrating; second, identical to dharmas and not identical to dharmas; third, clarifying buddha wisdom and non-buddha wisdom; fourth, clarifying sequential practice and non-sequential practice; fifth, clarifying severance by severance of afflictions and severance without severance of afflictions; sixth, clarifying real stages and unreal stages; seventh, whether the fruits are aligned in succession or not; eighth, perfect expression and non-perfect expression; ninth, treating difficult questions; tenth, treating analogies. Investigating these ten points, one clearly discerns the similarities and differences of the eight gates.

9.5

First, clarifying interpenetrating and non-interpenetrating: what the four gates of the distinctive teaching rely upon is definitively wondrous existence and wholesome form, which does not relate to emptiness; relying on ultimate emptiness, it does not relate to existence; up to the gate of neither emptiness nor existence, it is also like this. The four gates are distinct and separate; each accesses [the truth] within its own sphere. Those who fail to grasp the intent grasp them as fixed marks, resembling the real substantial nature [of non-Buddhists], almost blurring into the primordial darkness giving rise to consciousness (and so forth). Previously, the tripiṭaka gate of existence already exhausted and shattered the false reckonings of non-Buddhists; next, the three gates of emptiness and so forth shatter few false [views]; furthermore, the skillful four gates of the shared [teaching] shatter the clumsiness of the tripiṭaka; furthermore, the gates of the distinctive teaching shatter the shallowness of the shared gates, already not shared with the two vehicles, so how could they be confused with the non-Buddhist primordial darkness and consciousness, mistaking them for wondrous existence! Wondrous existence distinguishes the four gates based on the tathāgatagarbha; how could it be the same as the real nature of the Nirgranthas? Like the jade of Zhou and the jade of Zheng, their names are identical but their substances differ, as far apart as heaven and earth in value. Nowadays, students of the Daśabhūmika treatise abandon the path and return to the laity, secretly using this meaning to illicitly graft it onto Zhuangzi and Laozi, mixing gold and stone, thereby causing the heterodox and the orthodox to be confused, so that blind and benighted people cannot distinguish the Jing from the Wei river. If one grasps the intent of these four gates and rigorously discerns the genuine from the spurious, such plagiarism will not arise.

9.6

However, although the distinctive gate makes definitive statements, leading to such contention, it is the realm of the buddhas, unknown to the two vehicles; how could it be the same as non-Buddhists? The perfect gate is empty, interpenetrating, subtle, and wondrous, and cannot be grasped definitively: speaking of existence does not obstruct non-existence, discussing non-existence in terms of existence; speaking of non-existence does not obstruct existence, discussing existence in terms of non-existence. Existence and non-existence are non-dual, without definitive marks; one merely provisionally relies on existence as the starting point of speech. Yet this gate of existence is itself the three gates; one gate is immeasurable gates, immeasurable gates are one gate; it is neither one nor four, four are one and one is four—this is the characteristic of the perfect gate.

9.7

Furthermore, interpenetrating and non-interpenetrating are clarified in terms of refutation and convergence. If one refutes the false views of non-Buddhists, but does not refute the false crookedness of the two vehicles, nor does one refute the expedients of the Mahāyāna; and furthermore, if convergence is not perfect—as in Vimalakīrti, where ordinary beings are converged as capable of turning back, while śrāvakas cannot; where the ranks of worldly defilements are converged as the seed of the Tathāgata, but those who enter the correct position of the unconditioned cannot turn back; where evil persons of birth and death and evil dharmas of afflictions are all converged, but the wholesome dharmas of the two vehicles and the noble persons of the four fruits are not converged; and again in the Prajñāpāramitā, where it clarifies that the applications of mindfulness and factors of the path practiced by the two vehicles are all the Mahāyāna, and that greed, ignorance, views, attachment, and so forth are all the Mahāyāna, so that wholesome and evil dharmas are all converged, yet evil persons and persons of the two vehicles are not converged, without discerning their attainment of buddhahood—this is subsumed under the distinctive gates.

9.8

As for perfect refutation: from the distinctive teaching downward, all are expedients. Thus Kāśyapa refuted himself, saying: 'Prior to this, we were all called people of false views.' Since he spoke of 'people of false views,' they lacked the perfect and correct path-dharma; thus both persons and dharmas were refuted. If persons and dharmas of the distinctive teaching are even so, how much more so the persons and dharmas of the thatched hut! If the two vehicles are even so, how much more so the persons and dharmas of ordinary beings! This, then, is perfect refutation, leaving nothing stubbornly retained.

9.9

As for perfect convergence: converging all ordinary beings who grasp at dharmas, [it states,] 'You all shall become buddhas,' and 'I dare not disrespect you.' Devadatta of the five deadly sins is also given vyākaraṇa, and dragons, beasts, and the like are also given vyākaraṇa, to say nothing of the two vehicles and bodhisattvas! 'Worldly occupations and livelihoods are all not contrary to the real mark'—this converges all evil dharmas. 'What you are practicing is the bodhisattva path'—even the two vehicles of dharma-analysis are converged, how much more so the shared and distinctive! 'You are my children, and I am your father'—there are no persons or dharmas that are not converged, all being interpenetrating and wondrous; this is subsumed under the perfect gate.

9.10

Furthermore, the characteristics of perfect and non-perfect are clarified in terms of the earlier and later parts of the sūtra texts. If it first clarifies the non-interpenetrating gates, this speaks of the stages prior to the grounds; if it later clarifies the non-interpenetrating gates but speaks of realization as interpenetrating, this speaks of the stages from dedication onward. Or if it first clarifies the gates of interpenetrating realization, this speaks of dedication onward; and later clarifies the non-interpenetrating gates, this speaks of prior to the grounds—these are all subsumed under the distinctive gates. If it first clarifies the interpenetrating gates where realization is also interpenetrating, this speaks of after faith; and later clarifies that realization is not interpenetrating, this speaks of prior to the abodes. Or if it first clarifies that realization is not interpenetrating, this speaks of prior to the abodes; and later clarifies that realization is interpenetrating, this speaks of after faith—these all belong to what is subsumed under the perfect gates (and so forth).

9.11

Second, identical to dharmas and not identical to dharmas: If one speaks of existence as a gate, this existence is not the existence of birth and death; going beyond birth and death, one separately discusses true, wholesome, wondrous existence. As for the gate of emptiness, going beyond the truth of the two vehicles, one separately discusses ultimate emptiness; up to the gate of neither existence nor non-existence, it is also like this. These are the characteristics of the four distinctive gates. If existence is taken as a gate, the very existence of birth and death is the existence of the real mark; all dharmas converge in existence, existence is itself the dharma realm, and beyond the dharma realm there is no other dharma to discuss; birth and death is itself nirvāṇa, nirvāṇa is itself birth and death, without duality or difference, merely raising existence as the starting point of the gate; it truly possesses all dharmas, perfectly penetrating without obstruction—this is called the gate of existence. The other three gates are also like this; these very dharmas of birth and death are the characteristics of the four perfect gates. Furthermore, 'identical to dharmas' has pervasive and non-pervasive aspects, distinguishing the perfect and distinctive characteristics, differentiated by analogy with the preceding (and so forth), in terms of whether the five entrenchments are pervasive or non-pervasive. Furthermore, whether being identical to dharmas or not identical to dharmas occurs earlier or later distinguishes the distinctive and perfect characteristics, as differentiated before (and so forth).

9.12

Third, in terms of buddha wisdom and non-buddha wisdom: If existence is taken as a gate, discriminating all-knowledge, one penetrates empty dharmas; discriminating knowledge of the aspects of the path, one illuminates buddha dharmas numerous as the sands of the Ganges. When these are distinguished as different, this is the wisdom of the bodhisattva, which is the characteristic of the four distinctive gates. If existence is taken as a gate, discriminating the knowledge of all aspects, fully endowed with the five eyes, perfectly illuminating the dharma realm with correct and universal knowledge, this is the wisdom of all buddhas, which is the characteristic of the four perfect gates. Furthermore, the distinctive gates speaking of perfect wisdom, or the perfect gates speaking of distinctive wisdom, whether earlier or later, differentiates the distinctive and perfect characteristics, by analogy with the preceding (and so forth). Furthermore, the distinctive gates realizing perfect wisdom, or the perfect gates realizing distinctive wisdom, whether earlier or later, differentiates the distinctive and perfect, as differentiated before (and so forth).

9.13

Fourth, in terms of sequential and non-sequential: If one takes existence as a gate and cultivates practice relying on the gate, with gradual gradations, progressing from subtle to prominent, unable within a single practice to be immediately immeasurable practices—up to the gate of neither emptiness nor existence being also like this—these are the characteristics of the four distinctive gates. If one takes existence as a gate, all dharmas converge in the gate of existence; cultivating practice relying on the gate, all practices likewise converge in the practice of existence, where one practice is immeasurable practices, termed 'pervasive practice'—up to the gate of neither emptiness nor existence being also like this—these are the characteristics of the four perfect gates. Furthermore, the distinctive gates having perfect practice, or the perfect gates having distinctive practice, whether earlier or later, differentiates the distinctive and perfect, by analogy with the preceding (and so forth).

9.14

Fifth, regarding severing by severing versus severing without severing: The ultimate principle is empty and non-existent; the essence of ignorance is fundamentally non-existent, so why would wisdom be required? Once understanding and delusion are both absent, what use are the distinctive and the perfect? The Nirvāṇa [Sūtra] says: 'Who possesses wisdom? Who possesses afflictions?' The Vimalakīrti [Sūtra] states: 'The nature of lust, anger, and delusion is itself liberation,' and further: 'Without severing delusion and craving, one gives rise to clear liberation.' This is not discussing severing and non-severing. The Great Sūtra says: 'When it is dark, there is no light; when it is light, there is no darkness. When there is wisdom, there are no afflictions.' This refers to using wisdom to sever afflictions.

9.15

If it is the distinctive gate of existence, it mostly adheres to fixed demarcations and cut-offs, gradually severing the five entrenchments; this is severing through conceivable wisdom, and the same applies up through the other three gates—such are the characteristics of the distinctive four gates. If it is the perfect gate of existence, understanding and delusion are non-dual, mostly clarifying severing without severing, and the five entrenchments are all inconceivable; this is inconceivable severing, and the same applies up through the other three gates—such are the characteristics of the perfect four gates.

9.16

Furthermore, whether the perfect gate speaks of severing and the distinctive gate speaks of severing without severing, or before or after, distinguishing the characteristics of distinctive and perfect is patterned on what was explained previously (and so forth).

9.17

Sixth, regarding real stages versus non-real stages: If the gate of existence explains severing the views and thoughts within the realms, defining the stages of the thirty minds, and severing the views, thoughts, and ignorance beyond the realms, defining the stages of the ten grounds, with ignorance completely severed at the final mind of equal enlightenment, and the permanent fruit of wondrous enlightenment lying beyond encumbrances without further task—this takes the causes of another tradition to be the fruits of one's own; these are all expedient, non-real stages. The latter three gates are broadly similar with minor differences, and all are characteristics of the distinctive four gates.

9.18

If the gate of existence, from the initial aspiration onward, applies the three contemplations in a single mind to sever delusion within the realms and perfectly subdues ignorance beyond the realms, defining the stages of the ten faiths, progressing to generate true wisdom, and perfectly severing the views, thoughts, and ignorance beyond the realms, defining the stages of the forty minds, with ignorance permanently exhausted at the final mind of equal enlightenment, and wondrous enlightenment beyond encumbrances—this is the stage of ultimate reality, and the same applies up through the other three gates; this is called the characteristics of the perfect four gates. Furthermore, whether the distinctive gate speaks of real stages and the perfect gate speaks of unreal stages, or the distinctive gate realizes real stages and the perfect gate realizes unreal stages, before or after, all are distinguished as before (and so forth).

9.19

Seventh, regarding the fruit being sequential versus the fruit not being sequential: If existence is taken as the gate and one realizes the fruit through this gate, the three virtues are sequential and distinct: saying that the dharma-kāya is inherently possessed, prajñā is accomplished through cultivation, and liberation is newly perfected. Not only are the virtues of the fruit sequentially accomplished, but the causes are also circumscribed. As the Dilun masters say: 'The first ground is replete with the dāna-pāramitā; regarding the others, it is not that they are uncultivated, but according to strength and share, dāna is fully perfected on the first ground and does not extend to the higher grounds. The other dharmas are possessed in share but not replete'—this meaning is incomplete, and the other three gates are also like this; these are the characteristics of the distinctive four gates.

9.20

If existence is taken as the gate and one realizes the fruit through this gate, the three virtues are replete, neither sequential nor distinct, and the causes are also like this: a single dharma gate is replete with all dharma gates, extending through to the buddha-ground. The Avataṃsaka says: 'From the initial first ground, one is replete with the merits of all grounds.' The Pañcaviṃśati says: 'The initial syllable A is replete with the merits of the forty-one syllables.' The other three gates are also like this; these are the characteristics of the perfect four gates. Furthermore, whether the distinctive gate speaks of the fruit not being sequential and the perfect gate speaks of the fruit being sequential, before or after, discerning the characteristics of perfect and distinctive is patterned on the above (and so forth).

9.21

Eighth, regarding perfect exposition versus non-perfect exposition: If existence is taken as the gate, the gate is not perfectly interfused, or interfuses one or interfuses two: the passages before the gate are biased introductions; the passages within the gate expound the non-interfused, non-identical bodhisattva wisdom, and even use biased similes; after the gate, they conclude again with non-interfusion, non-identity, and the like; the other three gates are also like this; these are the characteristics of the distinctive four gates. If existence is taken as the gate, one gate is itself three gates: before the gate, there are perfect introductions; within the gate, it expounds interfused and identical buddha wisdom, and even uses perfect similes; after the gate, it concludes with interfusion and identity. The other three gates are also like this; these are the characteristics of the perfect four gates. Furthermore, whether the distinctive gate expounds the perfect and the perfect gate expounds the distinctive, before or after, distinguishing the characteristics of distinctive and perfect is patterned on the above (and so forth).

9.22

Ninth, regarding questions and answers: If the gate of existence explains principles without yet distinguishing between perfect and distinctive, one must examine and investigate the questions and answers, and one will naturally see the purports of perfect and distinctive; the other three gates are also like this (and so forth).

9.23

Tenth, regarding similes: Before and after the various gates, whether gold, silver, and precious jewels are used as similes, or the wish-fulfilling jewel, sun, and moon are used as similes, whether applied with distinctive correspondence or with perfect correspondence, the characteristics of perfect and distinctive naturally become evident (and so forth).

9.24

Now, profoundly surveying the various sūtras through these ten perspectives, the two gates of perfect and distinctive are vividly clear.

9.25

Furthermore, distinguishing their greater or lesser distribution according to the five flavors: the teaching of milk has two kinds of four gates; the teaching of curds has one kind of four gates; raw curd has four kinds of four gates; cooked curd has three kinds of four gates; this sūtra has one kind of four gates (and so forth).

9.26

As for the ten points in the present sūtra: 'Contemplating all dharmas as empty like the true aspect,' definitively explaining that the śrāvaka Dharma is the king of all sūtras, and opening the expedient gate—this is the interfusion of ordinary, small, and great persons and dharmas. 'All worldly occupations for livelihood and production are completely consistent with the true aspect'—the hired laborer is himself the elder's son; this is the meaning of being identical with the Dharma. 'To open, reveal, awaken to, and enter the vision and knowledge of the buddhas,' and what should now be done is solely the wisdom of the buddhas—this is buddha wisdom. 'Donning the Tathāgata's robe, seat, and room'—this is non-gradual practice, not severing the five desires yet purifying the sense faculties. 'Further passing beyond five hundred yojanas'—this is the meaning of severing without severing. The 'five grades and purification of the six faculties' and 'riding on jewel carriages and traveling to the four directions'—these are the real stages. 'The Buddha himself abides in the Great Vehicle, adorned with the power of meditation and wisdom, using this to save sentient beings'—this is the fruit not being sequential. 'With palms pressed together and a reverent mind, wishing to hear the complete path'—this is the present Buddha's perfect exposition before the text. 'The meaning of the true aspect of all dharmas has already been spoken for you'—this is the past Buddha's perfect exposition after the text. Prajñākūṭa and the dragon girl—the question and answer reveal the perfect. The 'jewel in the topknot of the wheel-turning king' and 'its carriage is high and broad' are all perfect similes. Since the ten perspectives are complete, the perfect gate is clear!

9.27

The four characteristics of the interfused gates shall now be explained. If it says, 'The Buddha's wisdom is subtle, wondrous, and supreme,' and further says, 'With the Tathāgata's wisdom, I contemplate that remote past just like today'—wisdom knowing the wondrous Dharma is the gate of existence. All dharmas are empty, constantly bearing the mark of tranquility and extinction, ultimately returning to emptiness—this is the gate of emptiness. All dharmas are permanently devoid of nature, and the buddha-seed arises from conditions—this is the gate of both emptiness and existence. Neither such nor different, neither unreal nor real, doubly negating and setting aside both—this is the gate of neither emptiness nor existence.

9.28

The four characteristics designate the gates, and the ten perspectives differentiate them; thus we know that this sūtra clarifies the perfect four gates (and so forth).

9.29

Second, clarifying the contemplation that enters reality: Having recognized above the four perfect gates, now relying on the gate of existence to cultivate contemplation, the contemplation is twofold into ten (and so forth).

9.30

Set against the previous twelve conceivable gates, this is called the inconceivable realm; the inconceivable realm is none other than the four noble truths of the single reality. That is to say, the truth of the suffering of birth and death is inconceivable, being identical to emptiness, identical to the provisional, and identical to the middle. Being identical to emptiness, it is expediently pure; being identical to the provisional, it is perfectly pure; being identical to the middle, it is intrinsically pure; obtaining the three purities within a single mind is called the great nirvāṇa. The Vimalakīrti says: 'All sentient beings are themselves the great nirvāṇa.' Therefore it is called the inconceivable four truths. It cannot be extinguished again; this is itself the truth of the suffering of birth and death, which is unconditioned cessation, and is also origin and path. The truth of the origin of afflictions is inconceivable, being identical to emptiness, identical to the provisional, and identical to the middle. Being identical to emptiness, it is called the wisdom of all modes; being identical to the provisional, it is called the wisdom of the paths; being identical to the middle, it is the wisdom of all species; obtaining the three wisdoms within a single mind is called the great prajñā. The Vimalakīrti says: 'All sentient beings are themselves the mark of bodhi, which cannot be attained again.' This is itself the origin of afflictions, yet is the unconditioned truth of the path and also suffering's cessation; therefore it is called the inconceivable four truths of the single reality. It is also true, good, and wondrous form. Why? Birth and death being identical to emptiness is called true; birth and death being identical to the provisional is called good; birth and death being identical to the middle is called wondrous; this is called the inconceivable realm of the gate of existence.

9.31

Second, generating the true and correct mind: All sentient beings are themselves the great nirvāṇa; why be inverted, taking suffering as happiness? Thereupon one arouses great compassion, giving rise to two vows: to cause those not yet crossed over to cross over, and to cause those who have not yet severed to sever. All afflictions are themselves bodhi; why be ignorant and dark, taking the non-path as the path? Thereupon one arouses great loving-kindness, giving rise to two vows: to cause those who do not yet know to know, and those who have not yet attained to attain. Through unconditioned loving-kindness and compassion, pure vows, and the power of the roots of goodness of loving-kindness, one spontaneously embraces all sentient beings.

9.32

Third, settling the mind: Having achieved bodily realization and perfected the arousal of the mind, how could one stand by the pond watching fish without weaving a net, or pack provisions and bind one's feet only to sit peacefully without walking? The essentials of cultivation do not go beyond meditation and wisdom. Just as when yin and yang are harmonious and attuned, the ten thousand things flourish and bear fruit, but if rain and drought are unseasonable, how could parched or rotten things live? If two wheels are balanced and even, the vehicle can travel; if two wings are complete, one is fit to soar. Realizing that birth and death is itself nirvāṇa is called meditation; understanding that afflictions are themselves bodhi is called wisdom. Within a single mind, skillfully cultivating meditation and wisdom, one is replete with all practices.

9.33

Fourth, universally breaking through dharmas: With this wondrous wisdom, like a vajra axe, whatever it strikes is shattered; like an unclouded sun, wherever it shines is illuminated. If birth and death is itself nirvāṇa, the truth of suffering in both delimited and transformative [birth and death] is entirely broken through; if afflictions are themselves bodhi, the truth of origin in both the four entrenchments and five entrenchments is entirely broken through. Although able to break through, there is also nothing broken through. Why? Because birth and death is itself nirvāṇa, therefore there is nothing to be broken through.

9.34

Fifth, discerning passage and blockage: Like the jewel of the army commander, accepting and rejecting appropriately, pacifying the strong and comforting the weak. Knowing the faults and perils of birth and death is called blockage; [knowing they are] identical to nirvāṇa is called passage. Afflictions distressing and disturbing is called blockage; [knowing they are] identical to bodhi is called passage. Beginning from the four views of the non-Buddhists up through the four gates of the perfect teaching, one recognizes passage and blockage in all of them; grasping at each and every stage is blockage, while obliterating distinctions into the wondrous at each and every stage is called passage. If one does not recognize the smooth and the perilous among all dharmas, not only will practice not advance, but one will also lose the precious treasure.

9.35

Sixth, skillfully discerning the aids to the path: Contemplating birth and death as identical to nirvāṇa, the form aggregate of birth and death across the ten realms is neither pure nor impure, up through the consciousness aggregate being neither permanent nor impermanent. Being able to break through the eight inversions is the four applications of mindfulness of dharma-nature; within these applications of mindfulness are replete the aids to the path, the three liberations, and all dharmas. Furthermore, knowing that nirvāṇa is itself birth and death reveals the four withered trees; knowing that birth and death is itself nirvāṇa reveals the four flourishing trees; knowing that birth and death and nirvāṇa are non-dual is the single real truth, neither withered nor flourishing, abiding in the great nirvāṇa.

9.36

Seventh, skillfully cultivating antidotes: If the direct path has many obstacles, one must resort to auxiliary paths; contemplating birth and death as identical to nirvāṇa cures retribution obstacles; contemplating afflictions as identical to bodhi cures karmic obstacles and affliction obstacles.

9.37

Eighth, being skilled in knowing the stages of rank: the dharma of saṃsāra is originally nirvāṇa—this is principle-nirvāṇa. Comprehending that saṃsāra is nirvāṇa is verbal nirvāṇa. Diligently contemplating that saṃsāra is nirvāṇa is practice-nirvāṇa. When wholesome roots and meritorious virtues arise, this is resemblance-nirvāṇa. When true wisdom arises, this is partial-realisation nirvāṇa. Reaching the very depths of saṃsāra is ultimate nirvāṇa. Contemplating that defilements are bodhi is also like this.

9.38

Ninth, being skilled in calm endurance: being able to calmly endure internal and external obstacles, both hard and soft, without destroying the contemplating mind. If one contemplates that saṃsāra is nirvāṇa, one will not be shaken or destroyed by the spheres of the aggregates, sense entrances, realms, illnesses, karma, demons, dhyānas, the two vehicles, bodhisattvas, and so forth. If one contemplates that defilements are bodhi, one will not be shaken or destroyed by the spheres of various false views and excessive pride.

9.39

Tenth, free from attachment to the Dharma: having passed through the obstacles and difficulties, the roots of the path are established, and all meritorious virtues arise. Because one contemplates that saṃsāra is nirvāṇa, the meritorious virtues of all dhyānas and samādhis arise. Because one contemplates that defilements are bodhi, all dhāraṇīs, fearlessnesses, and unshared prajñās arise. Because one contemplates that saṃsāra and nirvāṇa are not two, the real mark of the dharma-kāya arises. When resemblance meritorious virtues arise in accord with principle, there is a tendency for attachment to the Dharma in accord with the path to arise, which is called 'generating attachment to dharmas'; neither ascending nor regressing, this is called 'falling from the peak'. If such attachment arises, it must be quickly eliminated; once attachment is eliminated, ignorance is shattered, the Buddha's knowledge and vision are opened, and the substance of the real mark is realised. Because one contemplates that saṃsāra is nirvāṇa, one realises liberation; because defilements are bodhi, one realises prajñā; because these two are not two, one realises the dharma-kāya. One body is immeasurable bodies, an unsurpassed heap of jewels, a wish-fulfilling round gem, fully endowed with all dharmas. This is called entering reality through the gate of existence and realising the substance of the sūtra. The remaining three gates are also like this.

9.40

These ten modes of contemplation are fully present in the sūtra text: 'This Dharma cannot be shown; the characteristics of words are extinguished in it; among all other classes of living beings, there is none who can understand it'; and 'My Dharma is subtle and difficult to conceive'—these refer to the inconceivable object. Raising a mind of great loving-kindness toward all sentient beings, and raising a mind of great compassion toward those who are not bodhisattvas: 'When I attain sambodhi, I will lead them by the power of supernormal faculties and the power of wisdom, causing them to dwell in this Dharma'—this is generating the correct mind. 'The Buddha himself abides in the Great Vehicle; as is the Dharma he has attained, so is he adorned with the powers of meditation and wisdom'—this is abiding in the two dharmas, perfecting oneself and perfecting others. Destroying the Dharma King of existence is shattering dharmas everywhere. Furthermore, just as the light of the sun and moon can dispel all darkness, 'when this person moves through the world, he can dispel the darkness of sentient beings'—this too is shattering dharmas everywhere. 'There is a guide who leads the multitude, with a clear and determined mind, rescuing them from manifold difficulties in the precipitous pass'—this is being skilled in knowing passage and blockage. Pure Storehouse and Pure Eye skillfully cultivating the thirty-seven factors [of awakening] and all the pāramitās—these are the two purports. Increasing the path and decreasing birth, roaming in the four directions—this is recognising the stages of rank. Abiding unmoving like the peak of Mount Sumeru, wearing the Tathāgata's robe—this is calm endurance. Although hearing these sounds, listening to them without clinging, and his mind and other six sense faculties are all said to be purified like this; and furthermore it is called the 'truly pure Great Dharma'—this is being free from attachment to the Dharma. These ten modes of contemplation are scattered throughout the sūtra text, yet people do not realise it. Now I have gathered the ten items together: entering through the gate of existence to perform contemplation, and likewise for the other three gates, with minor differences and major similarities, entering reality through the ten contemplations is also like this.

9.41

Furthermore, the intent of these ten contemplations does not only appear in this present sūtra; the sūtras and treatises of both the Great and Small Vehicles are fully endowed with this intent. Just as Mount Malaya produces pure sandalwood, it is certainly not contained in the non-Buddhist four Vedic classics, nor in the texts of Zhuangzi and Laozi here. People of the world all lecture on and read [these texts], yet facing the text they do not understand it; if they wish to learn the path, they have no skillful means at all. How lamentable! In vain they only know how to milk, but do not understand how to churn. If one understands these ten purports, in the four gates of the Small Vehicle one uses them all to enter the true, and in the four gates of the Great Vehicle one uses them all to enter reality; having entered reality, it is like eating milk-porridge, needing nothing else. Giving the half-wish-fulfilling gem or the complete wish-fulfilling gem to all, though there is this gift, I see no one who treats life lightly and values the path, diligently cultivating and practicing it. If they do not accept it and do not use it, what is the benefit of bestowing it in vain? I would then regret it; yet though it seems of no benefit, it serves as the cause of the poison drum. If one wishes to know it fully, it is detailed in the *Mohe zhiguan* (and so on).

9.42

Third, clarifying the crude and the subtle among the various gates has two parts: first, judging the crude and the subtle in terms of the facilitating and the facilitated; second, judging the crude and the subtle in reference to the various gates.

9.43

The facilitating and the facilitated form four propositions: the gates are called the facilitating passage, and the principle is that which is facilitated to pass through. There are cases where the facilitating is crude and the facilitated is also crude; the facilitating is subtle and the facilitated is crude; the facilitating is crude and the facilitated is subtle; and the facilitating is subtle and the facilitated is also subtle.

9.44

The four gates of the Tripiṭaka [teaching] accord with phenomena and are shallow and close; therefore, the facilitating is crude; they only expound biased truth, so the facilitated is also crude. The four gates of the shared teaching embody phenomena as the Great Vehicle and skillfully deliver beings in accordance with reality; hence, the facilitating is subtle; the three vehicles realise it partially, so the facilitated is crude. The four gates of the distinctive teaching are the skillful means of the instructional path; hence, the facilitating is crude; they expound entry into the perfect truth, so the facilitated is subtle. The four gates of the perfect teaching are the real discourse of the path of realisation; hence, the facilitating is subtle; reaching the perfect right in the midst of phenomena, the facilitated is also subtle.

9.45

Furthermore, there are teachings that carry both a crude facilitating and a crude facilitated, such as the curds teaching. Teachings that carry neither a crude facilitating nor a crude facilitated are the milk teaching. Teachings that carry a crude facilitated but not a crude facilitating are the clarified butter teaching. Teachings that carry a crude facilitating but not a crude facilitated are the perfect teaching connecting the shared, and connecting the distinctive, as are the various gates in the *Nirvāṇa Sūtra*.

9.46

Question:

9.47

The sūtra says: 'There is only one gate, and it is narrow and small.' Is it called 'one and small' because it is crude, or is it called 'one and small' because it is subtle?

9.48

Answer:

9.49

This meaning should be applied generally; it must not be confined to a single gate. Why is this? As for the four gates of the Tripiṭaka, they are spoken differently to respond to capacities, hence called 'four'; they are equally the Buddha's teaching, hence called 'one'. Gate by gate, their skillful means differ, hence called 'four'; they equally head toward nirvāṇa, hence called 'one'. The facilitated follows the facilitating, hence called 'four'; the facilitating unites with the facilitated, hence called 'one'. That there is no bodhi within words discusses narrowness and smallness in terms of teaching; just as a narrow path cannot admit two people walking side by side, this discusses narrowness and smallness in terms of practice. That teaching and practice, as two gates, find it difficult to accord with the true discusses narrowness and smallness in terms of principle (and so on).

9.50

The shared teaching is also like this: spoken distinctly to suit conditions, it is therefore four; being equally the Buddha's teaching, it is therefore called one. Because the methods of contemplation are different, there are four; because they all head toward non-arising, they are one. The facilitated follows the facilitating, therefore it is four; the facilitating follows the facilitated, therefore it is one. In the shared teaching, phenomena are immediately the true, there is bodhi within words, and contemplating both good and evil finds that both are ungraspable—this is walking side by side, so narrowness and smallness are not discussed in terms of this meaning; it is only because it is difficult for the teaching and contemplation to match the true principle that the principle is called narrow and small (and so on).

9.51

The four gates of the distinctive teaching are also like this: expounded for four capacities, therefore there are four; being equally the Buddha's teaching, therefore called one. Because entry into the contemplation of reality differs, they are called four; because they all head toward the one reality, they are called one. The facilitated follows the facilitating, therefore called four; the facilitating unites with the facilitated, therefore called one. Not [realising] immediately that saṃsāra is nirvāṇa means the teaching is narrow and small; not [realising] immediately that defilements are bodhi means the practice is narrow and small. Because teaching and practice find it difficult to match the principle, it is called narrow and small in terms of principle.

9.52

The four gates of the perfect teaching are also like this: responding to four kinds of capacities, therefore called four; all being spoken by the Buddha, therefore called one. Because entry into the contemplation of reality differs, they are called four; because the four contemplations head toward reality, they are called one. Taking the gates to name the principle, they are called four; responding to the gates with principle, they are called one. In this teaching, saṃsāra is immediately nirvāṇa, so the teaching is not narrow and small; defilements are immediately bodhi, so the practice is not narrow and small. Yet because this teaching and contemplation find it difficult to match the principle, the principle is called narrow and small. If one relies on the sūtra text, 'There is only one gate, and it is narrow and small', it specifically speaks of the gates of teaching and practice failing to match the principle, and hence says 'narrow and small'.

9.53

Now we open up this single phrase, and it differs in every place; how could one rigidly cling to and guard a single passage? If one grasps this meaning, the crude and the subtle will naturally become clear (and so on).

9.54

Second, judging the crude and the subtle in reference to the various gates: first, clarifying that the four gates of the Tripiṭaka are all facilitating; if one clings to the four gates, they all become obstructions, and regarding success or failure, crude or subtle, there is no further superiority or inferiority. In this case, one cannot judge one-sidedly. If spoken from the standpoint of the dharma, existence accords with the conventional, so entry into the path is clumsy; emptiness leans toward the true, so entry into the path is skillful. Therefore, the *Mahāprajñāpāramitā-upadeśa* says: 'For people of dull faculties, expound the emptiness of persons; for people of sharp faculties, expound the emptiness of dharmas'—this is its meaning. The gate of both existence and non-existence is skillful compared to the previous, but clumsy compared to the subsequent; the gate of neither existence nor non-existence is skillful. The *Great Treatise* says: 'One who holds to half-existence and half-non-existence is called a person of dull faculties.' This is judging the crude and the subtle in terms of the dharmas of the four gates. Now, in terms of the suitability of faculties and natures: if one is suited to the gate of existence, the gate of existence succeeds and the three gates fail. If one is suited to the gate of non-existence, the gate of non-existence succeeds and the three gates fail. And so on up to the fourth gate, which is also like this. If in terms of a single gate one attains all four siddhāntas, it is called success; if one loses the four siddhāntas, it is called failure. Furthermore, within a single gate, responding to desires is attainment, while going against inclinations is failure; matching what is suitable is attainment, while not matching what is suitable is failure; curing illnesses is attainment, while not curing illnesses is failure; seeing the paramārtha is attainment, while not seeing the paramārtha is failure. In turn there are success and failure, and based on this attainment one can discuss the crude and the subtle. Moreover, judging the crude and the subtle in terms of the ten contemplations: correctly contemplating the object of causes and conditions is attainment, while an erroneous and distorted object is failure; generating the true and correct mind is attainment, while failing to do so is failure; settling the mind in the proper place is attainment, while unharmonious settling of the mind is failure; shattering dharmas everywhere is attainment, while failing to be comprehensive is failure; knowing passage and blockage is attainment, while not knowing passage and blockage is failure; and so on up to: non-arising of attachment to the Dharma in accord with the path is attainment, while the arising of attachment to the Dharma in accord with the path is failure. If within one gate the ten dharmas are accomplished, then this gate is subtle and the other gates are crude. If within the other gates the ten dharmas are accomplished, while in this gate they are not accomplished, then this [gate] is crude and the other gates are subtle (and so on).

9.55

Regarding the crude and subtle of the four gates of the shared [teaching]: the shared principle is only one; being one, it is ineffable, so how could there be any comparison of crude and subtle to discuss? In terms of expounding gates to respond to capacities, there are indeed superior and inferior; judging the depth of the four gates is as spoken in the Tripiṭaka. Furthermore, in reference to each single gate: if the teaching accords with the capacities of the four siddhāntas, it is called subtle; if it goes against the four capacities, it is called crude. If one cultivates the ten contemplations in each single gate and finds the proper place in every phrase, it is called subtle; if one loses the proper place in every phrase, it is called crude. Because it is crude, it is burned by fires on all four sides and cannot enter the cool pool; that which differs from this is called subtle.

9.56

Regarding the crude and subtle of the four gates of the distinctive [teaching]: if discussed in terms of the characteristics of dharmas, the gate of existence accords with phenomena and is therefore crude; the gate of emptiness leans toward principle and is therefore subtle. The gate of emptiness is mere principle and is therefore crude; the gate of both emptiness and existence accesses both and is therefore subtle. The gate of both emptiness and existence retains both and is therefore crude; the gate of neither emptiness nor existence renounces both and is therefore subtle. If considered in terms of faculties and conditions, it is not like this: the gate of existence matches desires and is therefore subtle, while the three gates do not match desires and are therefore crude; the gate of existence is suitable and is therefore subtle, while the three gates are not suitable and are therefore crude; the gate of existence counteracts evil and is therefore subtle, while the three gates do not counteract it and are therefore crude; the gate of existence sees the paramārtha and is therefore subtle, while the three gates do not see the paramārtha and are therefore crude. The remaining three gates are also like this.

9.57

Furthermore, knowing the object of true, good, and wonderful forms in the gate of existence is called tinduka; not knowing the object is therefore called kālaka. Truly generating the [bodhi-]mind is called tinduka; not truly generating the mind is called kālaka. Settling the mind in samādhi and prajñā is called tinduka; not settling in these two dharmas is called kālaka. Pervasively breaking down all dharmas is called tinduka; not breaking down dharmas pervasively is called kālaka. Skilfully knowing the unobstructed and the obstructed is called tinduka; not knowing the unobstructed and the obstructed is called kālaka. Cultivating the thirty-seven factors [of awakening] is called tinduka; not cultivating the factors of the path is called kālaka. Skilfully understanding remedies is called tinduka; not being skilled in remedies is called kālaka. Skilfully knowing the stages of rank is called tinduka; not knowing the stages of rank is called kālaka. Enduring peacefully and immovably is called tinduka; being unable to endure peacefully is called kālaka. Being free from attachment conforming to the path is called tinduka; attachment conforming to the path arising is called kālaka. The kālaka fruit has nine parts, while the tinduka fruit has merely one part. If the ten contemplations are fulfilled, then it is ten parts tinduka, and all ten contemplations are subtle. If there are nine parts kālaka, kālaka is coarse; if there is one part tinduka, tinduka is subtle. A thousand pounds of piled flowers do not equal one ounce of true gold; hence, based on this, the coarse and subtle are determined. As it is with the gate of existence, so it is with the remaining three gates.

9.58

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.

9.59

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).

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妙法蓮華經玄義 — Classical Chinese