十不二門指要鈔 1.38

1.38

言起教一章成今化他能所者，彼文起教雖即弗宣，而且不出裂網之意，此裂網文泛論生起，雖在果後化他，細尋其意，多明初心自行，故文云，種種經論開人眼目，執此疑彼、是一非諸，今融通經論解結出籠，豈非始行能裂他網！又文云，若人善用止觀觀心，則內慧明了，通達漸頓諸教，如破微塵出大千經卷，河沙佛法一心中曉，豈非自行起教。又云，若欲外益眾生逗機設教等，此文方是果後化他也。《輔行》二釋，謂化他裂網、自行裂網，但自行文略，故讀者多暗。至于歸大處文，亦為初心修觀而說，故云膠手易著、寱夢難醒，封文齊意自謂為是，乃至云為此意故須論旨歸。故知五略十廣雖該自他、始終而盡，是行者修法若了彼文，方可銷今相成之意。故今十門從染淨不二已去，皆指果後設化之相，悉在初心剎那一念，而必須三觀功成此用方顯，故文云，故須初心而遮而照等。故知能修起教之觀，則能成就應機現通說法之用也。此意稍隱，解者方知。不作此解，則《止觀》裂網旨歸之文，《記》中自行之釋，及今相成之語，如何銷之？若云但修十乘果用自顯者，則合云十乘成今化他能所爾。

As for the statement that the chapter on 'originating the teachings' accomplishes the active and passive aspects of transforming others here: although that text's originating the teachings was not preached, it nonetheless does not depart from the meaning of tearing the nets. This text on tearing the nets speaks broadly of its occurrence, and although it concerns transforming others after the fruit, if one examines its intention closely, it mostly explains the initial practitioner's own practice. Thus the text says, 'Various sūtras and treatises open people's eyes; grasping this and doubting that, deeming one to be right and the others wrong, now by harmonizing sūtras and treatises, untying the knots and emerging from the cage'—is this not the beginner being able to tear the nets of others? Furthermore, the text says, 'If a person skillfully applies cessation and contemplation to contemplate the mind, then inner wisdom will be clearly illuminated, penetrating the various gradual and sudden teachings; like breaking a minute dust mote to bring forth a great chiliocosm scroll of scripture, the Buddha dharmas as many as the sands of the Ganges are understood within a single mind'—is this not originating the teachings within one's own practice? It also says, 'If one wishes to benefit sentient beings externally, adapting to their capacities to establish teachings...'—only this passage refers to transforming others after the fruit. The Fuxing gives two explanations, calling them tearing the nets for transforming others and tearing the nets for one's own practice; but because the text on one's own practice is brief, readers are mostly in the dark about it. As for the passage on 'returning to the great destination,' it is also spoken for the initial practitioner cultivating contemplation; thus it says, 'sticky hands easily adhere, a sleepwalker's dream is difficult to awaken from; clinging to the words and taking them to be equivalent to the intent, they consider themselves to be correct,' and so on, down to saying that for this reason one must discuss the final destination. Therefore we know that although the five summaries and ten expansions encompass self and other, beginning and end, exhaustively, they are the methods of cultivation for practitioners; if one understands that text, only then can one resolve the present meaning of mutual accomplishment. Therefore, from the Gate of the Nonduality of Defilement and Purity onward, these ten gates all point to the features of establishing conversion after the fruit, all of which reside in the beginner's single instantaneous thought-moment; yet the three contemplations must achieve efficacy before this function becomes manifest. Thus the text says, 'Therefore the beginner must both occlude and illuminate,' and so forth. Hence we know that if one can cultivate the contemplation of originating the teachings, one can accomplish the function of manifesting supernormal powers and preaching the Dharma in accordance with capacities. This intention is somewhat concealed; only those who understand will know it. If one does not make this interpretation, how could one resolve the Zhiguan's texts on tearing the nets and the ultimate destination, the commentary's explanation of one's own practice, and the present words on mutual accomplishment? If one were to say that by merely cultivating the ten vehicles the fruit and function manifest of themselves, then it ought to have said that the ten vehicles accomplish the active and passive aspects of transforming others here.