法華文句記 4.35

4.35

次重釋門中「光宅」等者，以五停等名小乘方便，若論化意散心彈指尚得是門，何獨小乘方便非門？光宅之意未必全然，不可全奪，故云「與奪」。先明奪者未能入大，為佛所破，既不能知，門義不成。所言與者，三教並是能通之門，二乘亦得能中少分，既未能入猶失於能，尚未成能永不識所。言「最淺」者，小乘已淺復是方便故也。「云云」者，此與仍奪，應廣分能所、識不識等，如前以門釋方便也。「今解」去廣立四句，欲以初句破光宅，故泛舉第二第四，以無佛智為門，入方便智故可義立；若論今經唯在第三，光宅但得初句少分，況復諸門。「光宅之解」乃至「一觀」者，空分體、析，析是空中少分。「十二門」者，應分別十二門各有門中方便之相，於三四門既有進否，會墮在一。一門者，多指有門，以有門中用七方便故也。第四句者，先已入中故云雙照，若開顯中即是今經從體起用。「區區」者，屈曲貌。「此須開拓」者，開《論》一句如向諸教各有諸門。「云云」者，十六門中為是何門？若圓四門，具如《止觀》第五圓教觀門，及教智行理。故《論》唯云阿含言教為門，今家乃以智為智門。意云：初住佛智為門入佛果智，故住至地並名為難，以難歎入令得入故，故若得門無功用道必入佛慧，無所疑也。故上說圓因稱方便品，因即門也。是則開示悟入皆名智慧門也。「所以者何」下至「諸佛二智不同光宅釋」者，一者文初有所以者何？驗知釋上。二者下釋迦文初自云「吾從成佛已來」，方是釋迦自歎二智。今釋諸佛云「所以者何」者雙冠二智，何故？實智甚深，良由外值佛多故。云「親近」等，近佛必稟承至要，純厚必由盡行，「勇猛精進即釋權智」者，諸行不出勇猛精進。今於權智上加勇猛精進者有二意：一者期心有在，二者身心俱勤。二智並由精進，然今但以行道法邊以屬實智，約名稱邊以屬權智，恐未盡理，故復加勇猛用釋權智。又用實智深廣以例權智，權智亦具橫竪故也。故須勇猛精進一句用擬竪深，故不得以精進釋實智也。又「難入門」者，若其退從分證八相，亦墮諸佛之數者，乃以教行為門，從行入證證不容易，故門難入；入已即能恩霑百界，故曰「無疆」。

Next, in the re-explanation of the gate, regarding "Guāngzhái" and so forth: taking the five stops [of the mind] and so forth as the skillful means of the Hīnayāna, if one considers the intent of transformation, even a distracted mind and a snap of the fingers can still be a gate; how could the skillful means of the Hīnayāna alone not be a gate? Guāngzhái's view is not entirely complete, but it cannot be entirely rejected; hence it speaks of "granting and rejecting." First, elucidating the rejection: they are not yet able to enter the Great [Vehicle] and are refuted by the Buddha; since they cannot know, the meaning of "gate" is not established. What is said of granting is: the three teachings are all gates capable of leading through, and the two vehicles also attain a small portion of the "capable"; since they are not yet able to enter, they still lose the "capable," and not having yet accomplished the capable, they will never know the "object." In saying "the shallowest," it is because the Hīnayāna is already shallow and is furthermore a skillful means. Regarding "and so forth": this granting is still a rejection; one should broadly distinguish between capable and object, knowing and not knowing, and so on, just as previously explaining skillful means through the gate. From "present explanation" onward, four propositions are broadly established; wishing to refute Guāngzhái with the first proposition, the second and fourth are generally cited: taking the absence of buddha-wisdom as the gate to enter the wisdom of skillful means can indeed be established theoretically; but if one considers the present sūtra, it resides exclusively in the third. Guāngzhái only attained a small portion of the first proposition, let alone the various other gates. Regarding "Guāngzhái's explanation..." down to "one contemplation": emptiness is divided into embodiment and analysis; analysis is a small portion within emptiness. Regarding "the twelve gates": one should distinguish that each of the twelve gates has its own characteristics of skillful means within the gate; since there is progress or regress among the three and four gates, it will ultimately fall into one. "One gate" mostly refers to the gate of existence, because the seven skillful means are employed within the gate of existence. The fourth proposition: having previously already entered the middle, it says "dual illumination"; in terms of opening and revealing, this is the present sūtra's arising of function from the essence. "Narrow and circuitous" means the appearance of being constrained and indirect. Regarding "this requires broadening": one opens the single phrase of the Treatise such that, as mentioned above, the various teachings each have various gates. Regarding "and so forth": among the sixteen gates, which gate is it? If it is the four gates of the perfect [teaching], they are completely as explained in the fifth fascicle of Great Calming and Contemplation on the contemplation gates of the perfect teaching, as well as teachings, wisdoms, practices, and principles. Therefore, the Treatise only states that the verbal teachings of the Āgamas are the gate; our tradition, however, takes wisdom as the gate of wisdom. The meaning is: the buddha-wisdom of the first abode is the gate to enter the buddha-fruition wisdom; hence from the abodes to the grounds are all termed "difficult"; by praising entry through difficulty, it causes them to attain entry. Therefore, if one attains the gate, the path of effortless action will certainly lead into the buddha-wisdom, without any doubt. Therefore, it was said above that the perfect cause is called the Skillful Means Chapter; cause is itself the gate. In this case, opening, revealing, awakening to, and entering are all called the gate of wisdom. From "What is the reason?" down to "the two wisdoms of the buddhas are not like Guāngzhái's explanation": first, the beginning of the passage has "What is the reason?" by which one verifies that it explains what precedes it. Second, below, in Śākyamuni's text, it first says by itself, "Since I attained buddhahood," which is Śākyamuni's own praise of his two wisdoms. Now, when explaining the buddhas, "What is the reason?" crowns both wisdoms. Why? The real wisdom is extremely profound, truly because externally they encountered many buddhas. Hence it says "drew near to" and so forth; drawing near to buddhas must involve receiving the ultimate essentials, and being pure and substantial must arise from exhausting all practices. Regarding "courageous and vigorous exertion explains the wisdom of skillful means": all practices do not go beyond courageous and vigorous exertion. Now, adding courageous and vigorous exertion to the wisdom of skillful means has two meanings: first, the mind's aspiration has its object; second, both body and mind are diligent. Both wisdoms arise from vigorous exertion; yet now, merely attributing the side of practicing the path and dharmas to the real wisdom, and the side of name and fame to the wisdom of skillful means, is feared not to be fully exhaustive in principle; hence it additionally adds courageous to explain the wisdom of skillful means. Furthermore, by using the depth and breadth of the real wisdom to exemplify the wisdom of skillful means, the wisdom of skillful means also possesses the horizontal and the vertical. Thus, the phrase "courageous and vigorous exertion" is needed to match vertical depth; therefore, one must not use vigorous exertion to explain real wisdom. Furthermore, regarding "difficult-to-enter gate": if, stepping back, one includes the eight aspects of partial realization as also falling under the number of buddhas, then teachings and practices are taken as the gate; entering realization from practice is not easy to realize, hence the gate is difficult to enter; having entered, they are able to bestow grace across a hundred realms, hence it is said "without boundaries."