妙法蓮華經玄義 9.59

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).