四教義 11.2

11.2

第四約圓教明位釋淨無垢稱義者，圓教詮因緣即中道不思議佛性涅槃之理。菩薩稟此教門，理雖非淺非深，而證者不無淺深之位。今明圓教入道，亦具有四門：一有門，二空門，三空有門，四非空非有門。圓教雖有四門，而諸大乘經意多用非空非有門以明位也。正如此經諸菩薩各說入不二法門，一往雖同細撿，不無四門之別，而多用非空非有門入不思議解脫也。此義在下自當可見。若隨機利物，四門赴緣，皆入不思議解脫，豈可偏用！但一往明行位義便，事須如此。是以今明圓教次位，正約非空非有門以辨也。就此為五意者，一簡別、圓二教明位不同，二正明圓教辨位，三引眾經論證，四料簡，五約圓教位釋淨無垢稱義。

Fourth, clarifying the stages and explaining the meaning of Pure Stainless Fame in terms of the perfect teaching: The perfect teaching elucidates the principle of causes and conditions being identical to the inconceivable Buddha-nature nirvāṇa of the middle way. When a bodhisattva receives this teaching gate, although the principle is neither shallow nor profound, for those who realize it there are nevertheless stages of shallow and profound. Now, to clarify entering the Path in the perfect teaching, it also fully possesses four gates: first, the gate of existence; second, the gate of emptiness; third, the gate of both emptiness and existence; and fourth, the gate of neither emptiness nor existence. Although the perfect teaching possesses four gates, the purport of the various Mahāyāna sūtras mostly employs the gate of neither emptiness nor existence to clarify the stages. Just as in this sūtra the various bodhisattvas each speak on entering the gate of non-duality: on an initial view they may seem alike, but upon close examination there is indeed the distinction among the four gates; yet they mostly employ the gate of neither emptiness nor existence to enter inconceivable liberation. This meaning will be naturally apparent below. If responding to capacities to benefit beings, entering through the four gates in response to conditions all leads to inconceivable liberation—how could one rely on only one! But for the preliminary purpose of explaining the stages of practice conveniently, it must be done in this way. Therefore, now in explaining the stages of the perfect teaching, we precisely determine them in terms of the gate of neither emptiness nor existence. In this there are five points: first, distinguishing the differences in explaining stages between the distinctive and perfect teachings; second, directly clarifying the determination of stages in the perfect teaching; third, citing various sūtras and treatises as proof; fourth, resolving objections; fifth, explaining the meaning of Pure Stainless Fame in terms of the stages of the perfect teaching.