十不二門指要鈔 1.23

1.23

二、故撮下，為成妙行。言觀法者十乘也，應知止觀十乘是別論行相，而一一乘不離三千，即空假中，故云觀法大體。《義例》云：「散引諸文該乎一代，文體正意唯歸二經，一依《法華》本迹顯實，二依《涅槃》扶律顯常，以此二經同醍醐故。」是知用此十妙絕待之義為觀體者，方譬日光不與暗共。又此三千法門遍於諸法，若色若心、依之與正、眾生諸佛、剎剎塵塵無不具足，故《華嚴》云：「如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。」故今家釋經題法字，約此三法各具三千互具互融方名妙法。然雖諸法彼彼各具，若為觀體必須的指心法三千，故玄文云，佛法太高，眾生法太廣，於初心為難，心佛及眾生，是三無差別，觀心則易。又《義例》云：「修觀次第必先內心」，今家凡曰觀心，皆此意也。故今文中撮乎十妙入一念心。十門示者為成觀體故也，若不爾者，何故節節唯約心說，豈塵剎生佛而不具邪？若不見此，全失今文述作之意也。

Second, from "Therefore gathering" onward: to accomplish wondrous practice. The "method of contemplation" refers to the ten vehicles. One should know that the ten vehicles of the Zhiguan discuss the characteristics of practice separately, but not a single vehicle is separate from the three thousand realms being emptiness, provisionality, and the middle; hence it is called the great essence of the method of contemplation. The Yili states: "Broadly citing various texts encompasses a whole lifetime, but the correct intent of the textual essence reverts solely to two sūtras: first, relying on the Lotus Sūtra's origin and traces to reveal the real; second, relying on the Nirvāṇa [Sūtra] to support the vinaya and reveal the eternal; because these two sūtras are both ghee." Thus we know that when one uses the absolute meaning of these ten subtleties as the essence of contemplation, it is only then likened to sunlight not coexisting with darkness. Furthermore, these three thousand Dharma-gates pervade all dharmas: whether form or mind, dependent or proper [reward], sentient beings or all Buddhas, in every kṣetra and every dust mote, they are completely present without exception. Therefore the Avataṃsaka states: "As the mind is, so is the Buddha; as the Buddha is, so are sentient beings; the mind, the Buddha, and sentient beings—these three are without difference." Therefore, our lineage explains the word "Dharma" in the sūtra title by saying that these three dharmas each possess the three thousand, mutually possessing and mutually fusing, and only then is it called the wondrous Dharma. Yet although all dharmas mutually possess one another, to serve as the essence of contemplation one must point precisely to the three thousand of the mental dharma. Therefore the Xuanwen states: "The Buddha's dharmas are too lofty, and sentient beings' dharmas are too vast; for a beginner they are difficult. The mind, the Buddha, and sentient beings—these three are without difference; contemplating the mind is easy." Furthermore, the Yili states: "The sequence of cultivating contemplation must begin with the internal mind." Whenever our lineage speaks of contemplating the mind, it is always with this meaning. Therefore, the present text gathers the ten subtleties into a single thought-moment of the mind. That the ten gates are shown is to accomplish the essence of contemplation. If it were not so, why would it be explained at every step solely in terms of the mind? Could it be that dust motes, kṣetras, sentient beings, and Buddhas do not possess them? If one does not see this, one completely loses the intention behind the present text's composition.