四教義 3.7

3.7

第二正明四門入理者，若外人四門，心行理外，諸顛倒想與顛倒理相應，不得入真性理。所以者何？隨心異故，見理亦異，是故各說「謂得一究竟道」，因起諍論也。今明佛法四門皆得入一理，但有二種不同：一者三藏、通教兩種四門同入偏真之理；二者別、圓兩教四門同入圓真之理。一明三藏四門、通教四門同入偏真之理者，各因四門同入偏真第一義、得二種涅槃是同也。理雖是一而門有異者，既有巧、拙兩度之殊，故有兩種四門能通之別也。真理無二故，所通至理是一也。譬如州城開四門，使君是一，而從四門入者，門雖有殊，而所見使君只是一也。三藏教四門如從州城四邊偏門而入，通教四門如從四正門而入，偏正雖殊，入見偏真第一義諦、得二種涅槃是一也。二明別教四門、圓教四門同入中道實相真性理者，各因四門而入，見實相佛性、得常樂涅槃是一也。理雖是同，而門有異。教門既有偏、圓之殊，故有兩種四門能通之異也。佛性、真理不二故，所通之真性理是一也。譬如臺城有四門，門雖不同，所見天子是一也。別教四門如從臺城四邊偏門而入，圓教四門如從四正門而入，偏正雖殊，入見真性解脫實相之理是一也。

Second, directly explaining entering principle through the four gates: As for the four gates of the non-Buddhists, their mental practice is outside principle, and their inverted thoughts correspond with inverted principles, so they cannot enter the principle of true nature. Why is this? Because according to the differences in their minds, the principles they see also differ; therefore they each say, 'I claim to have attained the one ultimate path,' giving rise to disputes as a result. Now, we explain that the four gates of the Buddha's Dharma can all enter the one principle, yet there are two kinds of differences: first, the two kinds of four gates of the Tripiṭaka and shared teachings together enter the principle of biased truth; second, the two kinds of four gates of the distinctive and perfect teachings together enter the principle of perfect truth. First, explaining that the four gates of the Tripiṭaka and the four gates of the shared teaching together enter the principle of biased truth: because of their respective four gates, they together enter the biased true paramārtha and attain the two kinds of nirvāṇa; in this they are identical. Although the principle is one, the gates differ: since there is the difference between the two conveyances of clumsy and skillful, there are distinctions in the capacity of the two kinds of four gates to provide passage. Because the true principle is non-dual, the ultimate principle to which they provide passage is one. For example, a provincial city opens four gates; the commissioner is one, yet those who enter from the four gates find that although the gates differ, the commissioner they see is only one. The four gates of the Tripiṭaka teaching are like entering from the four peripheral side gates of the provincial city; the four gates of the shared teaching are like entering from the four main gates. Although side and main differ, entering to see the biased true paramārtha-satya and attaining the two kinds of nirvāṇa are identical. Second, explaining that the four gates of the distinctive teaching and the four gates of the perfect teaching together enter the principle of the middle way, real mark, and true nature: entering respectively through their four gates, seeing the Buddha-nature of the real mark, and attaining the permanently joyful nirvāṇa are identical. Although the principle is identical, the gates differ. Since the gates of teaching have the distinction of biased and perfect, there are differences in the capacity of the two kinds of four gates to provide passage. Because Buddha-nature and the true principle are non-dual, the principle of true nature to which they provide passage is one. For example, the palace citadel has four gates; although the gates are not the same, the Son of Heaven who is seen is one. The four gates of the distinctive teaching are like entering from the four peripheral side gates of the palace citadel; the four gates of the perfect teaching are like entering from the four main gates. Although side and main differ, entering to see the principle of true nature, liberation, and real mark is identical.