十不二門指要鈔 1.23

1.23

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.