十不二門指要鈔 2.148

2.148

答：「文初既云觀心乃是教行樞機，信非閑緩之義，但為妙義難解，故部中判教生解義強、觀且旁示，然部之妙旨乃《摩訶止觀》之大體也。何者？若非三千空假中，何能頓止三惑、圓觀三諦，故《義例》云『唯依本迹顯實』，應知《止觀》用此妙義為能止能觀，蓋不思議境即觀，故三障四魔為所止所觀也。故千如妙旨，玄文廣約眾生法示之，《文句》廣約佛法明之，此十門欲與《止觀》同成觀體，皆專約心法說之，所以節節云一念或心性剎那等也。故總結文云，令觀行可識。前文云『則彼此昭著法華行成』，又云『故撮十妙為觀法大體』，應知前四門為十乘觀體，後六門為起教觀體也。大部既教廣觀略，此文乃行正解旁，互相顯映，方進初心，豈重述十門但銷名相而已。願諸聞見，如理思修云爾。」

Answer: "Since the beginning of the text already states that contemplating the mind is the pivot of teaching and practice, it is certainly not a secondary or idle matter. It is merely that because the wondrous meaning is difficult to understand, within the work, classifying the teachings to generate understanding is emphasized, while contemplation is provisionally shown as secondary. However, the wondrous purport of the work is the great essence of the Mohe zhiguan. Why is that? If not for the three thousand realms being emptiness, provisionality, and the middle, how could one suddenly cease the three delusions and perfectly contemplate the three truths? Therefore, the Yili says, 'solely relying on the origin and trace to reveal the real'. One should know that the Zhiguan uses this wondrous meaning as the active ceasing and active contemplating; for the inconceivable realm is none other than contemplation, and hence the three obstacles and four māras are what is ceased and what is contemplated. Therefore, regarding the wondrous purport of the thousand suchnesses, the Xuanwen broadly shows it in terms of the dharma of sentient beings, the Wenju broadly clarifies it in terms of the Buddha dharma, and these ten gates, wishing to accomplish the contemplation essence together with the Zhiguan, are all exclusively spoken in terms of mental dharmas; this is why at every turn it says 'a single thought-moment' or 'an instant of mind-nature', and so forth. Hence the overall concluding text says, 'making it recognizable for contemplative practice'. The earlier text says, 'then both are brilliantly manifest and the Lotus practice is accomplished', and also says, 'hence gathering the ten subtleties into the great essence of the contemplation method'. One should know that the first four gates are the contemplation essence of the ten vehicles of contemplation, and the latter six gates are the contemplation essence of giving rise to teaching. Since the great work has extensive teaching and brief contemplation, this text has practice as primary and understanding as secondary; illuminating and reflecting each other, only then can they advance beginners. How could restating the ten gates merely be analyzing names and marks? May all who hear and see it contemplate and cultivate in accordance with principle!"