妙法蓮華經玄義 9.30

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.