六妙法門 1.83

1.83

云何名究竟圓證六妙門？後心菩薩入茶字門，得一念相應惠，妙覺現前，窮照法界，於六種法門究竟通達，功用普備，無所缺減，即是究竟圓滿六妙門也。分別數、隨、止、觀、還、淨諸法門證相，意不異前，但有圓極之殊。故《瓔珞經》云：「三賢十聖忍中行，唯佛一人能盡源。」《法華經》言：「唯佛與佛，乃能究盡諸法實相。」此約修行教道，作如是說。以理而為論，法界圓通，諸佛、菩薩所證法門，始終不二。故《大品經》言：「初阿、後茶，其意無別。」《涅槃經》言：「發心、畢竟，二不別，如是二心先心難。」《華嚴經》言：「從初地悉具一切諸地功德。」《法華經》言：「如是本末究竟等。」

What is called the ultimate perfect realization of the six wondrous gates? A bodhisattva of the final thought enters the syllable KṢA gate, obtaining the wisdom corresponding in a single thought-moment, wondrous enlightenment manifesting before him, exhaustively illuminating the dharma realm, ultimately penetrating the six kinds of dharma gates, functions universally complete with nothing deficient—this is precisely the ultimate and complete six wondrous gates. The characteristics of realization distinguishing the dharma gates of counting, following, cessation, contemplation, turning back, and purification are not different in meaning from before, differing only in ultimate perfection. Therefore the Yingluo jing says: "Practicing in tolerance among the three ranks of worthies and ten ranks of sages, only the Buddha alone can exhaust the source." The Saddharmapuṇḍarīka Sūtra states: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all phenomena." This is spoken in terms of the pedagogical path of cultivation. If discussed in terms of the principle, the dharma realm is perfectly penetrated, and the dharma gates realized by the Buddhas and bodhisattvas are non-dual from beginning to end. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "Between the initial A and the final KṢA, their meaning is no different." The Nirvāṇa Sūtra states: "Generating the resolve and ultimate [realization]—the two are not different; of such two minds, the first mind is difficult." The Avataṃsaka Sūtra states: "From the first stage, all the merits of all stages are fully possessed." The Saddharmapuṇḍarīka Sūtra states: "Such an ultimate equality from beginning to end."