摩訶止觀 5.177

5.177

無生門能通止觀到因、到果；又能顯無生，使門光揚。何者？止觀是行，無生門是教；依教修行，通至無生法忍，因位具足。《淨名》三十二菩薩各說入不二門，皆是菩薩從門入位，而無生為首。《大品》明阿字門，所謂「諸法初不生」，此證無生門通止觀到因，其義可見。止觀光揚無生門者，法不自顯，弘之在人。人能行行，法門光顯，使無生教縱橫無礙，觸處皆通，門義方成。譬如世人，門戶出入，有人、有位，門則榮顯。能譬既然，所譬可解。門通果者，《大經》云：「般涅言『不』，槃者言『生』；不生之義，名『大涅槃』。」又云：「定慧二法能大利益，乃至菩提。」《大品》云：「無生法無來無去，無生法即是佛。」《法華》云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」且引三經，果義明矣。止觀能顯果者，果不自顯，由行故果滿；果滿故，一切皆滿。巍巍堂堂如星中月，照十寶山，影臨四海。果亦如是，無上無上，功高十地，汲引四機。《金光明》中佛禮骨塔，即其義也。

The gate of non-arising can bring calming and contemplation through to the cause and through to the fruit; it can also reveal non-arising and cause the gate to shine brightly. How so? Calming and contemplation are practice; the gate of non-arising is teaching. Cultivating practice in reliance on teaching leads through to the forbearance of the non-arising of dharmas, completing the causal stages. In the Vimalakīrtinirdeśa, thirty-two bodhisattvas each explain entering the gate of non-duality; all are bodhisattvas entering the stages from a gate, with non-arising as the foremost. The Pañcaviṃśatisāhasrikā explains the letter 'A' gate, namely 'all dharmas are originally unproduced'; this testifies that the gate of non-arising brings calming and contemplation through to the cause, the meaning of which can be seen. As for calming and contemplation causing the gate of non-arising to shine brightly: dharmas do not reveal themselves, their propagation rests on people. When people can practice the practice, the Dharma-gate shines brightly, causing the teaching of non-arising to be unobstructed in all directions and lead through everywhere; only then is the meaning of a 'gate' accomplished. Just as worldly people enter and exit through a gate: when there are people and status, the gate is glorious and manifest. Since the metaphor is thus, what is metaphorized can be understood. As for the gate leading through to the fruit: the Mahāparinirvāṇa Sūtra says, '"Parinir" means "not"; "vāṇa" means "produced"; the meaning of non-production is called "great nirvāṇa".' It also says: 'The two dharmas of concentration and wisdom are able to bring great benefit, up to bodhi.' The Pañcaviṃśatisāhasrikā says: 'The unborn dharma neither comes nor goes; the unborn dharma is precisely the Buddha.' The Lotus Sūtra says: 'The Buddha himself abides in the Mahāyāna; according to the dharma he attained, adorned with the power of concentration and wisdom, he delivers sentient beings by means of this.' Citing these three sūtras for now, the meaning of the fruit is clear. As for calming and contemplation being able to reveal the fruit: the fruit does not reveal itself; because of practice, the fruit is fulfilled; because the fruit is fulfilled, all is fulfilled. Lofty and imposing like the moon among stars, illuminating the ten jewel mountains, casting its reflection upon the four seas. The fruit is also like this: unsurpassed and supreme, its merit excelling the ten stages, drawing in and guiding the four capacities. The Buddha bowing to the relic stupa in the Suvarṇaprabhāsa is precisely this meaning.