十不二門指要鈔 1.38

1.38

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.