觀音玄義記 3.22

3.22

二、明普門，二：初、開章。二、隨釋，二：初、通途明門，二：初、列。二、釋，六：初、略列門名，三：初、「列門」下，通約喻顯。二、「凡鄙」下，別就法示，二：初、世間，二：初、示諸門。外唯世間，故至惑苦。惑即集也。愛著三界，常樂我淨，故言四倒。見惑雖多，不出有無及以一異，各執四句。二、「善惡」下，束歸生死。二、「若就」下，佛法門，二：初，示四教通之能所。通真含中，鈍入化城，見空真也。利達常住，見中真也。二、「此則」下，明四種有乎教觀。《大本玄》云「若於一教以四句詮理，即是四門，四四合為十六門。若以行為門者，稟教修觀、因思得入，即以行為門。藉教發真，則以教為門。若初聞教，如快馬見鞭影即入正路者，不須修觀，如依電光即得見道，不更須教。並是往昔善根習熟，今於教門得道名信行，於觀門得道名法行。」三、「能通」下，廣指《大本》。二、「二示」下，示門相，四，初、三藏。俗既實有，不即真諦，故於俗諦明四種門。以通於理。假人叵得，四門是同，但就五陰分別四相，實法無常，是有門觀。三假浮虛，是空門觀。二門俱用從容而修，是兩亦門觀。離空有相、絕言而修，是雙非門觀。隨成一觀，皆得會真。二、通教。二諦相即，四門不諍，或觀幻有、或觀幻空、或雙存觀、或雙泯觀，但隨根性，依一門修皆得入道。三、別教。言「觀佛性」者，信分別心是本覺性體、是三諦，根鈍不知性具九故，致令三諦體不融即，隨稟一門而修觀法。稟有門者，觀本覺性是真善妙有，如瓶盆等為闇覆，故不能顯現。佛藏十喻，皆此門意。稟空門者，觀於本覺是畢竟空，無相可得，由我執者不得覩見，如迦毘羅城空者。此城本是釋尊生處，為瑠璃王之所破滅，釋種既盡城邑蕩然。阿難愁惱，世尊怡悅。因阿難問，故佛答言：「汝見迦毘羅有。我見迦毘羅城空。」大涅槃空亦復如是。稟雙亦門者，觀本覺性不定有無，如石中金，福人見故亦有，罪人不見故亦無。有無雙照，可以證入。稟雙非門者，觀本覺性不可有無而思說也，絕念而觀方可妙悟。圓教者，真善妙有及畢竟空，雙遮雙照，名豈異前？但以別人不知三諦體是三德，不縱不橫一一互具，以此三諦而為四門。失此意故，隨門各解，名有四之四。今圓得旨，乃於彼四融即而觀，故得名為不四之四。雖立行位，皆不思議。

Second, clarifying the Universal Gate, which has two [parts]: first, opening the section. Second, explaining accordingly, which has two [parts]: first, generally clarifying the gates, which has two [parts]: first, listing them; second, explaining them, in six [parts]: first, briefly listing the names of the gates, which has three [parts]: first, from "Listing the gates..." downward, generally revealing them through metaphors. Second, from "Ordinary and base..." downward, specifically showing them in terms of dharmas, which has two [parts]: first, the mundane, which has two [parts]: first, showing the various gates. The external is solely mundane, and thus arrives at afflictions and suffering. Afflictions are the cause [of suffering]. Passionately clinging to the three realms as permanent, blissful, self, and pure is called the four inversions. Although view afflictions are manifold, they do not go beyond existence and non-existence, and identity and difference, each grasping at four propositions. Second, from "Good and bad..." downward, bundling them back into birth and death. Second, from "If in terms of..." downward, the gates of the Buddha-dharma, which has two [parts]: first, showing what accesses and what is accessed in the four teachings. The shared [teaching] includes the middle in truth; the dull enter the conjured city, seeing the emptiness of the true; the sharp arrive at the eternal abiding, seeing the middle of the true. Second, from "This then..." downward, clarifying that the four kinds have teachings and contemplations. The *Grand Commentary on the Profound Meaning* says: "If in a single teaching one explains the principle with four propositions, these are the four gates; four times four makes sixteen gates. If one takes practice as the gate: receiving the teaching and cultivating contemplation, entering through reflection, one takes practice as the gate. If one relies on the teaching to bring forth the truth, one takes the teaching as the gate. If upon first hearing the teaching, like a swift horse entering the right path upon seeing the shadow of the whip, one does not need to cultivate contemplation—just as relying on a flash of lightning one immediately sees the path without needing further teaching. Both are due to past roots of goodness having been practiced to maturity; now attaining the path at the gate of teaching is called the follower of faith, and attaining the path at the gate of contemplation is called the follower of the Dharma." Third, from "What can access..." downward, broadly pointing to the *Grand Commentary*. Second, from "Second, showing..." downward, showing the characteristics of the gates, in four: first, the Tripiṭaka [Teaching]. Since the conventional truly exists and is not identical to the ultimate truth, four kinds of gates are clarified on the conventional truth to access the principle. The nominal person is ungraspable, which is common to the four gates; they merely distinguish the four marks with respect to the five aggregates: the real dharma being impermanent is the contemplation of the gate of existence; the three provisionalities being insubstantial is the contemplation of the gate of emptiness; using both gates and cultivating at ease is the contemplation of the gate of both; departing from the marks of emptiness and existence and cultivating cut off from speech is the contemplation of the gate of neither. Whichever single contemplation is perfected, one can join with the true. Second, the Shared Teaching: the two truths are mutually identical, and the four gates do not contend; whether contemplating illusory existence, or contemplating illusory emptiness, or contemplating both preservation, or contemplating both elimination, merely according to one's capacity, cultivating in reliance on one gate allows one to enter the path. Third, the Distinct Teaching: as for "contemplating Buddha-nature," believing that the discriminating mind is the nature-substance of original enlightenment and is the threefold truth, yet because the dull capacity does not know that the nature inherently includes the nine [realms], it causes the substance of the threefold truth not to be interpenetrating and identical, so one cultivates the method of contemplation according to whichever gate one receives. One who receives the gate of existence contemplates the nature of original enlightenment as true, good, and wondrous existence, like bottles and basins covered by darkness and thus unable to become manifest; the ten metaphors of the tathāgatagarbha all bear the intent of this gate. One who receives the gate of emptiness contemplates original enlightenment as ultimate emptiness, with no mark to be grasped, which because of self-grasping cannot be seen, like the emptiness of the city of Kapilavastu. This city was originally the birthplace of Śākyamuni; it was destroyed by King Virūḍhaka, and when the Śākya clan was wiped out, the city was razed. Ānanda was sorrowful, but the World-Honoured One was joyous. Prompted by Ānanda's question, the Buddha answered: "You see Kapilavastu as existent; I see the city of Kapilavastu as empty." The emptiness of the great nirvāṇa is also like this. One who receives the gate of both affirmation contemplates the nature of original enlightenment as not determinately existent or non-existent, like gold within a rock: because a person of merit sees it, it is also existent; because a person of sin does not see it, it is also non-existent. Doubly illuminating existence and non-existence, one can realize and enter. One who receives the gate of both negation contemplates that the nature of original enlightenment cannot be conceived or spoken of as existent or non-existent; only by contemplating cut off from thoughts can one have wondrous awakening. As for the Perfect Teaching, true, good, wondrous existence and ultimate emptiness are doubly quelled and doubly illuminated—how could the names be different from before? However, people of the Distinct [Teaching] do not know that the substance of the threefold truth is the three virtues, neither vertical nor horizontal and each mutually containing the others, and so take these three truths as the four gates. Missing this intention, they understand separately according to the gates, which is called "the four of the four." Now the Perfect [Teaching] attains the purport, contemplating those four as interpenetrating and identical, and thus it can be named "the four that are not four." Although practice and stages are established, they are all inconceivable.