十不二門 1.2

1.2

然此迹門，談其因果及以自他，使一代教門融通入妙故。凡諸義釋，皆約四教及以五味，意在開教，悉入醍醐。觀心乃是教行樞機，仍且略點，寄在諸說或存或沒，非部正意，故縱有施設託事附法，或辯十觀列名而已。所明理境、智行、位法，能化所化意在能詮，詮中咸妙。為辯詮內始末自他故，具演十妙搜括一化，出世大意罄無不盡，故不可不了十妙大綱，故撮十妙為觀法大體。若解迹妙，本妙非遙，應知但是離合異耳。因果義一，自他何殊？故下文云，本迹雖殊、不思議一。況體宗用秖是自他因果法故，況復教相秖是分別前之四章，使前四章與諸文永異，若曉斯旨則教有所歸。一期縱橫不出一心，三千世間即空假中，理境乃至利益咸爾，則止觀十乘，成今自行因果；起教一章，成今化他能所。則彼此昭著，法華行成，使功不唐捐，所詮可識。故更以十門收攝十妙。何者？為實施權則不二而二，開權顯實則二而不二，法既教部咸開成妙，故此十門不二為目，一一門下以六即檢之。本門已廣引誠證，此下但直申一理，使一部經旨皎在目前。

Now, this trace gate discusses cause and effect as well as self and other, so that the teachings of the Buddha's entire lifetime are harmonized and enter the wonderful. In general, all the doctrinal explanations are structured around the four teachings and the five flavors, with the aim of opening the teachings so that all enter [the flavor of] ghee. The contemplation of mind is indeed the pivot of teaching and practice, yet here it is only briefly indicated, lodged within various expositions—now present, now absent—as it was not the main aim of that text. Therefore, even when provisional setups were introduced that drew upon events and attached to phenomena, or when the ten contemplations were treated, their names were merely enumerated. The essential realm, the wisdom and practice, and the stages and dharmas that were clarified, as well as the converting and the converted, had their aim in that which expresses, and within that expression all is wonderful. In order to distinguish the beginning and the end, the self and the other, within what is expressed, the ten subtleties were fully expounded to encompass the Buddha's lifetime of teaching, leaving nothing unexhausted of the great intention behind his appearance in the world. Thus one cannot fail to comprehend the overarching framework of the ten subtleties, and hence the ten subtleties are condensed to serve as the main substance of the contemplative method. If one understands the subtlety of the traces, the subtlety of the origin is not far off; one should know that they differ merely in being separated or combined. The meaning of cause and effect is one; how could self and other differ? Hence a subsequent passage states: "Although origin and trace differ, their unfathomable nature is one." How much more so since substance,宗旨 (essence), and function are simply the dharmas of cause and effect of self and other! How much more so since the characteristics of the teachings merely differentiate the preceding four chapters, making the preceding four chapters eternally distinct from all other texts! If one understands this purport, the teachings will have a point of convergence. What unfolds throughout a lifetime does not go beyond the one mind: the three thousand realms are precisely empty, provisional, and middle. From the essential realm down to the benefits, all are likewise. Then the ten vehicles of cessation and contemplation constitute one's own cause and effect in personal practice; the chapter on initiating the teachings constitutes the capacity and object in converting others. Thus both aspects become clearly manifest, the practice of the Lotus [Sūtra] is perfected, efforts are not spent in vain, and that which is expressed can be recognized. Therefore, the ten subtleties are further subsumed under ten gates. Why? 'Deploying the provisional for the sake of the real' means that from nonduality there is duality; 'opening the provisional to reveal the real' means that duality is nondual. Since phenomena, teachings, and textual sections are all opened to become subtle, these ten gates take nonduality as their heading, and each gate is examined through the six identities. The origin gate has already cited sincere proofs extensively; below, we directly set forth the single principle, so that the purport of the entire scripture shines brightly before one's eyes.