止觀輔行傳弘決 2.67

2.67

Fourth, explaining "tearing open the grand net" means tearing open and breaking the net of doubts attached to the provisional teachings. The initial text comprehensively removes the net of doubts of oneself and others, and is thus called "comprehensively tearing open." Furthermore, one must understand that the gradual and sudden teachings all issue from the single mind; if one does not skillfully use the inconceivable contemplation to contemplate the inconceivable object of the single mind, by what means could one tear open the great doubts attached to the teachings? From "If one desires" downward, it is for the sake of benefiting others that one tears open the net of doubts of others. In presently clarifying the retributive fruit, it temporarily speaks of the first abode because it is first attained. Bypassing the intermediate [stages], it thus says "up to." "Attaining Buddhahood" refers precisely to wondrous enlightenment. Because from the first abode onward one is universally capable of the eight phases [of a Buddha's life] to tear open great doubts, it is called tearing open the net. From this point onward, at every juncture one can give rise to transformations throughout the ten dharma realms; therefore, from the Dharma King down to the eight classes [of beings], it always says "or." As for "sudden and gradual," these are all like the present Buddha first [teaching] the sudden and then the gradual, and so forth. Interlocution and turning [the wheel of the Dharma] are distinguished as before. When the capacities of sentient beings are mature, they must rely on bodhisattvas receiving the Buddha's power to answer, raise questions, and so forth. In this way, both self and other depend entirely on the wondrous contemplation tallying with the wondrous object; therefore, they can possess such wondrous functions.