止觀輔行傳弘決 8.16

8.16

次問答料簡中，云體法意通，通三教故，對析成四。又云「更約別圓四門分別」者，四門如文。故前文中義在藏通，所以更對後之兩教。若還準前作於析體入空、出假冥真等名銷別圓意，義亦可矣，但是界外空假之別，及冥中道不思議理，以此為異。文以別圓四門，一一門中四門四悉，隨其相貌不無階差。初明入中根本四句者，既以別圓共為四門，故四門中言不斷者，界外圓體體惑性空，義當空門，空無所斷亦復無入。言斷入者，界外析法次第斷惑。既有所斷義當有門，有所斷故則名有入。第三門者兼用析體。第四門者謂析體理。次「於一一」下，明於四門開成十六，復以一一門中各具斷等四義，復以四義隨順四悉，以十六悉成十六句。如空門中雖體達惑，名為不斷。世界既無生善滅惡及以見理，故名不入。下之三悉，不斷如上。若為人中，善既已生，義之如入。若對治中，約治病邊，名之為入；不對病故，名為不入。第一義中，理性不當入與不入。餘之三門其門雖異，對四悉邊其義不殊。次「又更」下，置前四悉，於一一門復開四門，以十六門為十六句，即以空等對不入等，具足如前根本中說。其根本句雖名空等，以空等中又有空等四義不同，故以所開空等四義亦可對於不斷等四，故析體二教並皆具於入不入等四義不同。入謂詣理必然，不入謂理無所入。第三句以理雙照二義，第四句還以理為雙非，然以即與不即以分析體，並以三德為涅槃也。所言出者，起用故也。所言入者，冥理故也。斷及不斷，四義同前。一門既然，三門亦爾。出中雖即但對四門，準例亦應更對四悉，但是文略。次「此則」下，復以別圓該通通藏，以由出入體析名同故也。應細思之，不能具記。

Next, in the distinguishing catechism, it states that the idea of understanding phenomena through bodily awareness (ti) is shared because it is shared across three teachings; hence, paired with analysis, it forms four [approaches]. It also says, "Furthermore, distinguishing them according to the four gates of the distinctive and perfect [teachings]": the four gates are as in the text. Thus, in the preceding text, the meaning was centered on the Tripiṭaka and shared [teachings], which is why it further juxtaposes them with the latter two teachings. If one still follows the preceding [treatment]—using terms like entering emptiness through analysis or bodily awareness, emerging into provisionality, and merging with the true to explain the import of the distinctive and perfect teachings—that meaning is also admissible; yet it is distinguished by the difference between emptiness and provisionality beyond the realms, and by merging with the inconceivable principle of the middle way. In the text, according to the four gates of the distinctive and perfect teachings, within each single gate there are four gates and four siddhāntas, and in accordance with their characteristics there are certainly gradations. First, regarding the fundamental four phrases in explaining 'entering': since the distinctive and perfect [teachings] together form the four gates, in the four gates the expression 'unsevered' means that the perfect embodiment beyond the realms embodies the emptiness of the nature of defilement; its sense corresponds to the gate of emptiness, wherein emptiness has nothing to sever and likewise nothing to enter. The expression 'severing and entering' means that through analytical dharma beyond the realms, defilements are severed in sequence; since there is something severed, its sense corresponds to the gate of existence, and because there is something severed, it is called having an entering. The third gate combines both analysis and bodily awareness. The fourth gate refers to the principle of analysis and bodily awareness. Next, under 'in each single [gate],' it explains that the four gates are expanded to form sixteen; furthermore, each single gate fully possesses the four senses of severing and so forth, and these four senses are further correlated with the four siddhāntas, forming sixteen phrases through the sixteen siddhāntas. For instance, in the gate of emptiness, although defilements are bodily penetrated, it is called 'unsevered.' Since in the mundane [siddhānta] there is no generating good, eradicating evil, or seeing the principle, it is called 'not entering.' For the lower three siddhāntas, 'unsevered' is as above. In the [siddhānta] for individuals, since good has already been generated, its sense is like entering. In the counteractive [siddhānta], in terms of curing illness, it is called entering; because it is not directed against illness, it is called not entering. In the primary meaning [siddhānta], the nature of principle does not admit of entering or not entering. Although the remaining three gates are different, their meaning is no different with respect to their pairing with the four siddhāntas. Next, under 'furthermore,' setting aside the previous four siddhāntas, four gates are further expanded within each single gate, making sixteen phrases out of the sixteen gates, which pairs emptiness and so forth with non-entering and so forth, completely as explained in the preceding fundamental [section]. Although the fundamental phrases are termed emptiness and so forth, because within emptiness and so forth there are four different meanings of emptiness and so forth, the expanded four meanings of emptiness and so forth can also be paired with the four such as 'unsevered' and so forth; hence the two teachings of analysis and bodily awareness both fully possess the four different meanings of entering, not entering, and so forth. 'Entering' means inevitably reaching the principle; 'not entering' means that the principle has nowhere to enter. The third phrase uses principle to doubly illumine both meanings; the fourth phrase again uses principle to doubly negate [them]. However, by means of 'identical' and 'not identical,' one differentiates bodily awareness and analysis, and in both cases takes the three virtues as nirvāṇa. What is called 'emerging' is because of giving rise to function; what is called 'entering' is because of merging with principle. The four meanings of severing and not severing are the same as before. If one gate is so, the three gates are also like this. Although within 'emerging' they are only paired with the four gates, following the pattern they should also be further paired with the four siddhāntas, but the text is simply abridged. Next, under 'this then,' the distinctive and perfect [teachings] are further used to encompass the shared and Tripiṭaka [teachings], because the names of emerging, entering, bodily awareness, and analysis are identical. One should reflect on this in detail; it cannot be recorded in full.