English (machine translation)

Language: English
Extent: 15 passages, 4,124 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1927 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 15 parts

Text

1.1

Composed by the Venerable Zhanran of Jingxi, Tang dynasty.

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.

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First is the gate of the nonduality of form and mind; second, the gate of the nonduality of internal and external; third, the gate of the nonduality of cultivation and nature; fourth, the gate of the nonduality of cause and effect; fifth, the gate of the nonduality of defilement and purity; sixth, the gate of the nonduality of dependent and primary [retribution]; seventh, the gate of the nonduality of self and other; eighth, the gate of the nonduality of the three karmas; ninth, the gate of the nonduality of provisional and real; tenth, the gate of the nonduality of receiving moisture. Among these, the first is established from the subtlety of the realm; the second and third are established from wisdom and practice; the fourth is established from stages and dharmas; the fifth, sixth, and seventh are established from resonance and supernatural powers; the eighth and ninth are established from the preaching of Dharma; the tenth is established from the retinue and benefits.

1.4

1. As for the gate of the nonduality of form and mind: from the realm of the ten suchnesses up to truthlessness, every one can be considered in terms of two meanings—general and particular. In general, they are present in a single thought-moment; in particular, they are divided into form and mind. How so? In the initial ten suchnesses, appearance pertains solely to form; nature pertains solely to mind; substance, power, activity, and condition combine the senses of both form and mind; cause and effect pertain solely to mind; retribution pertains solely to form. In the twelve links of dependent origination, suffering and karma combine both, while affliction resides solely in the mind. In the four noble truths, three combine form and mind, while cessation resides solely in the mind. In the two truths and three truths, the conventional fully possesses both form and mind, while the ultimate and the middle reside solely in the mind. The one real and truthlessness can be understood according to this. Once the particular is known, subsume the particular into the general: all dharmas are nothing other than the nature of mind. The one nature is devoid of nature, yet the three thousand [realms] are distinctly apparent. One should know that the form and mind of the mind are precisely mind; this is called 'transformation'. Transformation is called 'creation'; creation refers to substance and function. Thus it is neither form nor mind, yet it is form and mind; 'only form' and 'only mind' are truly based on this. Therefore, know that merely by understanding a single thought-moment, one ubiquitously sees self and other, sentient beings and Buddhas. If other beings and other Buddhas are still identical with mind, how could the sentient beings and Buddhas of one's own mind depart from a single thought-moment? Therefore, the various realms and dharmas are diverse yet not diverse.

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2. As for the gate of the nonduality of internal and external: the objects contemplated do not go beyond internal and external. The external refers to relying on those external dependent and primary forms and minds, which are identical with the empty, the provisional, and the middle. Because their identity with the empty, the provisional, and the middle is subtle, the substance of form and mind is cut off. There is only the one real nature, without empty, provisional, or middle; form and mind are distinctly apparent, completely identical with true purity. There is no longer the differentiation of sentient beings through the seven expedient means, nor does one perceive differences in the purity and defilement of lands; yet the dependent and primary [retributions] of Indra's net remain perpetually distinct. What is called 'internal' means that one first comprehends that external form and mind are a single thought-moment devoid of thought, and that solely within the internal substance the three thousand [realms] are identical with the empty, the provisional, and the middle. Hence external dharmas are entirely the nature of mind. The nature of mind has no exterior; there is nothing it does not encompass. The Buddhas of the ten directions and the sentient beings of the Dharma realm do not differ in the substance of their nature, which pervades all. Who could speak of internal and external, form and mind, or self and other? This is accomplished through the preceding gate of the nonduality of form and mind.

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3. As for the gate of the nonduality of cultivation and nature: the virtue of nature is simply the realms and suchnesses in a single thought-moment. Internally, these realms and suchnesses fully possess the three dharmas. Although nature is fundamentally thus, it relies on wisdom to initiate cultivation; through cultivation nature is illuminated, and through nature cultivation is brought forth. When nature is preserved, cultivation in its entirety becomes nature; when cultivation is initiated, nature in its entirety becomes cultivation. Nature does not shift, while cultivation is constantly manifest. Cultivation is also of two kinds: conformable cultivation and contrary cultivation. 'Conformable' means taking the realization of nature as practice; 'contrary' means turning away from nature to become deluded. As for the two minds of delusion and realization, although the mind is nondual, between the two natures of contrary and conformable, the nature and phenomenal facts are ever distinct. If, relying on phenomena, the mind does not shift, then deluded cultivation is caused to become realization. Therefore, throughout this phase of delusion and realization, one must illuminate nature to accomplish cultivation; seeing nature and cultivating the mind, both minds are extinguished. Furthermore, one understands that conformable cultivation, in relation to nature, has separation and combination. 'Separation' means that cultivation and nature each have three; 'combination' means that cultivation has two and nature has one. Cultivation's two each have three, and together they bring forth the three of nature; thus, although cultivation possesses nine, the nine are simply three. To clarify cultivation in relation to nature, cultivation is combined into two; the two and the one nature are like water becoming waves, and the two are also nondual, just like waves and water. One should know that nature refers to the three obstacles, and for this reason possesses the three; cultivation is accomplished from nature, and its accomplishing the three is naturally so. Understanding that there is neither cultivation nor nature, there is only the one subtle vehicle; with nothing to differentiate, the Dharma realm is thoroughly luminous. This is accomplished through the gate of the nonduality of internal and external.

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4. As for the gate of the nonduality of cause and effect: since the mental cause of sentient beings fully possesses the three tracks, this cause becoming fruition is called the three nirvāṇas. Cause and effect do not differ; beginning and end are one in principle. If so, since the virtues of the cause are already complete, why does one not abide in the cause? It is only due to delusion regarding the cause that each [being] regards it as real. If one understands the real nature of delusion, it abides solely in the cause; therefore, when this cause is investigated for a long time, the manifestation of the cause is named fruition. Simply because cause and effect are one in principle, this one principle is used as the cause; when the principle becomes manifest, the name of fruition no longer exists—how could the designation of cause still remain? Once cause and effect are obliterated, the nature of principle naturally disappears; it is solely due to intimacy or distance from the wisdom of obliteration that delusion comes to be thick or thin. Because delusion is thick or thin, the three afflictions are forcibly distinguished, and the six identities are opened in meaning to designate the shallowness or depth of wisdom. Therefore, just as in a dream one strives with effort, and when emptiness is named afflictions are severed, so when the illusory cause is fulfilled, the mirror-image fruition is perfected. Although emptiness and image are identical in meaning, emptiness is void and the image is real. Because the image is real, it accords with the principle fundamentally possessed; because emptiness is void, delusion is transformed into nature. Thus, 'not two yet two' establishes the difference of cause and effect; 'two yet not two' means that beginning and end are one in substance. If one considers the cause to be distinct from the fruition, the cause is also not a cause; only when one comprehends that the fruition derives from the cause can the cause attain the fruition. Therefore, the three thousand [realms] in principle are equally named ignorance, and when the three thousand are perfected as fruition, they are all called permanence and bliss. The three thousand remain unchanged, so ignorance is precisely illumination; the three thousand are simultaneously permanent, being both substance and function. This is accomplished through the gate of the nonduality of cultivation and nature.

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5. As for the gate of the nonduality of defilement and purity: if one recognizes that from the beginningless [past] Dharma-nature is precisely ignorance, one can understand that now ignorance is precisely Dharma-nature. Dharma-nature together with ignorance ubiquitously creates all dharmas, which is called defilement; ignorance together with Dharma-nature ubiquitously responds to all conditions, which is designated as purity. In turbid water and clear water, the wetness of the waves does not differ. Although clarity and turbidity depend on conditions, turbidity is fundamentally possessed; and though turbidity is fundamentally possessed, its entire substance is clarity. Because the principle of the two waves is shared and the entire substance is function, the cause and effect of the three thousand are both called dependent origination. The dependent origination of delusion and awakening is not separate from a single instant; the instant's nature is constant, and the principle of dependent origination is one. Within the one principle, purity and defilement are divided: specifically, there are six defiled and four pure [realms]; generally, all ten are common to both purity and defilement. Therefore, know that the substance of defilement in an instant is entirely pure; before the three thousand are manifested, examining the substance shows that one is still deluded. Hence, when the stage of resemblance is attained, the six faculties illuminate everywhere. The illumination distinguishes the ten realms, each clearly distinct; how could a person of pure six faculties assert that the ten are rigidly fixed as ten? In the stage of partial realization and the manifestation of traces, the ten realms are also like this, up to the fruition being perfected, which is equal to those hundred realms. Therefore, the initial mind must both negate and illuminate: because it illuminates, the three thousand are constantly possessed; because it negates, it is naturally within emptiness and the middle. All day long doubly negating, all day long doubly illuminating, without stirring this thought-moment it responds ubiquitously without bound; bestowed according to resonance, purity and defilement both vanish. Because purity and defilement are obliterated, through emptiness and the middle, one still transforms defilement into purity through emptiness and the middle. By understanding that purity and defilement naturally vanish within emptiness and the middle, this is accomplished through the gate of the nonduality of cause and effect.

1.9

6. As for the gate of the nonduality of dependent and primary [retribution]: having realized the nonduality of the single substance of Vairocana, this is truly due to the beginningless three thousand [realms] in a single thought-moment. Because within the three thousand, the two thousand of sentient beings and aggregates constitute the primary, and the one thousand of the realm constitutes the dependent; since dependent and primary reside in the one mind, how could the one mind distinguish between subject and object? Although there is no subject and object, dependent and primary are distinctly apparent; thus the identity of principle, verbal identity, and identity of contemplative practice already possess the characteristics of nondual dependent and primary [retribution], thereby causing cause and effect of self and other to encompass each other. Although sentient beings are in principle and their fruition is not yet realized, all is nothing other than the subtle realm of Vairocana. Yet one must further understand that the Dharma-substance of all Buddhas is not pervasive yet pervasive, and the principle-nature of sentient beings is not limited yet limited; beginning and end do not alter, large and small do not obstruct each other. Since cause and effect are identical in principle, how could dependent and primary differ? Therefore, between defiled and pure lands, superior and inferior bodies, a particle body is equal in measure to the Dharma body, and a particle land is no different from [the Land of] Eternally Quiescent Light. Thus, each single dust-mote realm is all realms; each single dust-mote body is all bodies. Breadth and narrowness, superiority and inferiority, are unfathomable; pure and defiled directions and places are inexhaustible. If not for the three thousand realms being identical with the empty, the provisional, and the middle, how could this unimpeded function be accomplished? Only in this way does one know that sentient beings and Buddhas are equal, and that both phenomenon and principle encompass each other. This is accomplished through the gate of the nonduality of defilement and purity.

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7. As for the gate of the nonduality of self and other: when benefiting others in accordance with capacities, the phenomenal action relies on the origin. The origin means that the one nature fully possesses self and other; only when one reaches the fruit stage does one's own [realization] benefit others. Just as the three virtues of the nature of principle, the three truths, and the three thousand [realms] are, in one's personal practice, solely within the empty and the middle, so in benefiting others the three thousand [realms] respond to beings. The capacities of beings are immeasurable, yet do not exceed the three thousand; although that which can respond is manifold, it does not exceed the ten realms. The manifestation of realm after realm does not exceed a single thought-moment; the mutual arising of land after land does not exceed [the Land of] Eternally Quiescent Light. Because sentient beings possess the three thousand in principle, they are able to stimulate; because the Buddhas are fulfilled in the principle of the three thousand, they are able to respond. The response is ubiquitous, capacities are ubiquitous, and the yearning and responding never fail. Otherwise, how could it be like a mirror reflecting images? A mirror has the principle of reflecting images, and a physical shape has the nature of generating images; if, facing a single shape, it could not reflect the image, then the principle of the mirror would have a limit, and the phenomenal function of the shape would not penetrate. If separated from the mirror, there might be such a case; but there has never been a shape facing it that did not produce an image. If a mirror has not yet reflected an image, it is because it is obstructed by dust; removing dust depends on a person polishing it, but the reflecting of the image does not pertain to the polisher. Through this analogy, the great purport of the contemplative method can be known. One should know that although the principle fully possesses self and other, it must rely on conditions and understanding to function in benefiting others. Furthermore, because conditions and understanding unite with nature as one, one is able to set forth myriad expedients in accordance with nature, and thus without stirring from self-nature, one transforms beings without fixed location. This is accomplished through the gate of the nonduality of dependent and primary [retribution].

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Eighth, the Gate of the Nonduality of the Three Karmas: Within the gate of transforming others, in phenomena they are divided into the three mysteries. According with worldly things, they receive different names: the mind-wheel discerns capacities, while the other two wheels set forth transformations; manifesting forms and expounding the Dharma never deviate by a hair. Regarding the body, it is divided into the true and the responsive; regarding the Dharma, it is divided into the provisional and the real. If the two bodies were different, why was it said that [the responsive body] is identical to the Dharma-body? If the two teachings were contradictory, why was it said that all attain the Buddha Path? If there were only the Dharma-body, there would be no descent into the world; if there were only the Buddha Path, who would institute the three vehicles? The body is fundamentally without body, and speech must be non-speech; body and speech are equal, being equal to that wheel of intention. Mind and form are a single suchness, transforming without deliberation; ever merged in the utmost ultimate, actions are performed matching things. Is this not the hundred realms in a single mind? Realm by realm is nothing but the three karmas; if a realm is merely a single thought, how could the three karmas be different? The fruition-function is without deficiency, and the cause must accord with the fruition; only if one has faith in cause and fruition will one know that the three mysteries have their foundation. The three karmas of the hundred realms are all empty, provisional, and middle; therefore, responding everywhere appropriately constitutes the fruition. Each and every responsive form and each and every word and sound without exception possesses the three karmas of the hundred realms; transforming and again producing transformations—does it not mean this? Therefore, an ordinary person's single thought-moment already contains the ocean of characteristics of the inherent three mysteries, and a single speck of dust of the reward-form shares the original, inherent Vairocana. Only then is it called 'the three are without differentiation.' This is established by the gate of the nonduality of self and others.

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Ninth, the Gate of the Nonduality of the Provisional and the Real: The equal great wisdom constantly discerns the Dharma-realm; this is also because within the inherent nature nine are provisional and one is real, the real also includes the nine realms, and the provisional is likewise so. The provisional and the real are merged with each other; the hundred realms are a single thought-moment, indivisible, spontaneously and constantly so. Reaching the fruition is due to tallying with the original single principle; it is neither provisional nor real, yet provisional and real. This is just as the previously mentioned mastery of the mind-wheel, which causes body and speech to respond to the capacities of the provisional and the real. The three karmas in a single thought-moment do not diverge from the provisional and the real; acting without moving, how could there be separation or difference? With respect to exposition, designations are established as the provisional and the real; regarding the body, names are assigned as the true and the responsive. The principle of the three karmas is identical, and the provisional and the real are merged. This is established by the gate of the nonduality of the three karmas.

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Tenth, the Gate of the Nonduality of Receiving Moisture: The nature of things inherently possesses the provisional and the real from the beginning. Beginningless perfuming is either provisional or real. Provisional and real arise from perfuming, but the principle is constantly equal; meeting with conditions, they become habits, assisted by practice and vows. If there were no original cause, perfuming would also be established in vain; encountering perfuming, differences arise spontaneously, not because the nature is different. Although the nature is not different, it must rely on illusory arising: illusory capacities, illusory stimulation, illusory response, and illusory arrival. That which can respond and that which is transformed are both neither provisional nor real. Yet because sentient beings inherently possess the neither-provisional-nor-real, they form capacities for the provisional and the real; because the Buddha at the fruition inherently possesses the neither-provisional-nor-real, he acts as the response of the provisional and the real. The capacities of beings and the response tally together, and body and land are impartial; together in the Constant Silent Light, all is the Dharma-realm. Therefore, know that the three thousand [realms] reside together in the mind-ground, and are not different from the three thousand of the Buddha's mind-ground; the substance of the four subtle elements is identical, and the benefits of the provisional and the real are equal. This is established by the gate of the nonduality of the provisional and the real.

1.14

Therefore, regarding the ten gates, every single gate allows complete penetration; from form and mind down to receiving moisture, all are like this. Thus, the beginning and the end of the ten subtleties are of one principle: just as the object inherently possesses the three, so relying on the principle generates understanding, which is named wisdom; wisdom and understanding guide practice, and practice and understanding tally with the principle. These three dharmas correspond; they are non-different yet different, and establishing depth and superficiality and positing stages provisionally eliminates confusion. The three dharmas are simply the realization of those three principles; in the subsequent five chapters, the three dharmas give rise to function. Since they are the three thousand in a single thought-moment, which is empty, provisional, and middle, being perfected, they have function. If one understands a single thought-moment, the dharmas of all Buddhas of the ten directions and the three times, root and traces, are not distant. Therefore, I have restated the ten gates, so that contemplation practice may be understood. The initial title being as it is, gathering the particular into the general, by matching the text it can be known.

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The Ten Gates of Nonduality (End)