四教義 3

English (machine translation) 3

Language: English

3.1

Composed by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai

The third major section explains entering principle through the four gates: When one investigates the principle of true nature and real mark, it is profound, subtle, marvelous, and transcendent, such that none in the entire world can fail to accord with it. Yet it is only because the Great Sage clearly illuminated the gates that penetrate to principle, and thereupon accorded with conditions regarding the ineffable principle, that he used teachings as gates. For this reason, disciples who receive the teachings accord with principle by means of the gates. Thus the Lotus Sūtra says: 'By means of the gate of the Buddha's teaching, they escape the suffering of the triple realm.' It also says: 'The gate of his wisdom is difficult to understand and difficult to enter.' The Vimalakīrti Sūtra's explanation of how various bodhisattvas each spoke of entering the dharma-gate of non-duality has the same import. Now I will briefly explain this through five points: first, briefly distinguishing the characteristics of the four gates; second, directly explaining entering principle through the four gates; third, explaining the four siddhāntas generating the teachings of the four gates; fourth, presenting the meaning of the four gates in terms of ten dharmas; fifth, explaining the differences of the four gates between the two practices of faith and dharma.

3.3

First, briefly distinguishing the characteristics of the four gates: 'Gate' has the meaning of being able to provide passage. The four-phrase dharmas of correct causes and conditions elucidated by the Buddha's teachings allow practitioners to pass through to the principle of true nature and real mark; hence they are called 'gates.' If one considers the four phrases of non-Buddhists regarding heterodox causes and conditions or causelessness, through these four phrases they each perceive the principle of four kinds of heterodox dharmas; and because of this, they give rise to the fourteen unanswerable questions and sixty-two views, initiate various defilements and karmas, and sink into the transmigration of birth and death. These are the four gates of the heterodox paths, which will not be described here. As for the four gates of the Buddha's Dharma, they are the four-phrase dharmas of correct causes and conditions, which can enable practitioners to enter together into the paramārtha nirvāṇa. Thus the Dà zhìdù lùn says: 'The four gates enter the cool pool,' and also: 'Prajñā is like a great mass of fire, untouchable from all four sides.' It also says: 'Prajñāpāramitā has four kinds of characteristics,' which are the distinct meanings of the four gates. Respectfully examining the Buddha's Dharma, since there are differences among the four teachings, we now explain the gates in terms of the four teachings, each having distinct four gates: first, the four gates of the Tripiṭaka teaching; second, the four gates of the shared teaching; third, the four gates of the distinctive teaching; fourth, the four gates of the perfect teaching. First, explaining the four gates of the Tripiṭaka teaching, which are four: first, the gate of existence; second, the gate of emptiness; third, the gate of both existence and emptiness; fourth, the gate of neither existence nor emptiness. First, the gate of existence: this is the Tripiṭaka teaching explaining the existence of arising and ceasing through correct causes and conditions. If one receives this teaching, one can destroy the sixteen views of a soul, and contemplating all conditioned dharmas of the aggregates, realms, and entrances as impermanent, suffering, empty, and non-self, one attains the highest mundane dharma and generates the true untainted [wisdom]. Through existence one sees the true; existence is thus the gate to paramārtha-satya. Thus the Dàjí jīng says: 'The profound principle cannot be spoken; paramārtha-satya has neither sounds nor words.' The monk Koṇḍinya obtained the true knowledge and view regarding all dharmas. This is what the various Abhidharma treatises set forth. Second, explaining the gate of emptiness: this is the Tripiṭaka teaching explaining entering emptiness through analyzing the arising and ceasing of the conventional and real dharmas of correct causes and conditions. If one receives this teaching, one can destroy the delusions regarding the conventional and the real, perceive the emptiness of the conventional and real, and generate the true untainted [wisdom]. Through emptiness one sees the true; emptiness is thus the gate to the paramārtha. Thus Subhūti, contemplating arising, ceasing, and impermanence in a stone chamber, entered emptiness; because of emptiness he attained the path, which was called 'seeing the Buddha's dharmakāya.' This is presumably what the Tattvasiddhi-śāstra sets forth. Third, explaining the gate of both existence and emptiness: this is the Tripiṭaka teaching explaining the existence and emptiness of arising and ceasing through correct causes and conditions. If one receives this teaching, one can destroy the delusion of biasedly grasping existence or non-existence, perceive the existence and emptiness of causes and conditions, and generate the true untainted [wisdom]. Through existence and emptiness one sees the true; existence and emptiness are thus the gate to the paramārtha. Kātyāyana entered the path because of this, and thus composed the Peṭakopadeśa, which again sets forth this gate. Fourth, explaining the gate of neither existence nor non-existence: this is the Tripiṭaka teaching explaining the principle of neither existence nor emptiness of arising and ceasing through correct conditions. If one receives this teaching, one can destroy the extreme, heterodox attachments to existence and non-existence, perceive that causes and conditions are neither existent nor non-existent, and generate the true untainted [wisdom]. Through neither existence nor non-existence one sees the true; neither existence nor non-existence is thus the gate to the paramārtha. Foul-mouthed Channa entered the path because of this, though we have not yet seen a treatise providing passage for it. Some say: 'The Vātsīputrīya Abhidharma sets forth this import.' That treatise explains: 'The self is within the fifth, ineffable repository; the self is not the three times, meaning one does not view it as existent; it is not unconditioned dharmas, meaning one does not view it as empty.' This, I fear, cannot yet be definitively adopted.

3.4

Second, explaining the four gates of the shared teaching: this is what the Dà zhìdù lùn explains as 'all is unreal, all is both real and unreal, all is neither real nor unreal'; regarding these four phrases, the Buddha extensively explained the paramārtha siddhānta. The Madhyamaka-kārikā explains: 'These four phrases are all called the real mark of all dharmas.' These are the phrases of the shared teaching explaining that dharmas of correct causes and conditions are like dreams, illusions, echoes, transformations, the moon in water, and images in a mirror—entering emptiness through embodying dharmas as empty. If the three vehicles together receive this teaching but have different capacities and conditions, each enters the paramārtha through one phrase; hence all four phrases are called 'gates.' This is fully as Qingmu's commentary explains. His commentary also says: 'The real mark of all dharmas has three kinds.' Thus we know that these four-phrase gates mean that the three vehicles together enter these four gates to attain the vision of the paramārtha.

3.5

Third, explaining the four gates of the distinctive teaching: If one uses the phrase 'it is also called conventional designation' from the Madhyamaka-kārikā to distinguish the four gates, these are the four gates of the distinctive teaching; the four phrases from the Dà zhìdù lùn may also be used. The import of these four gates of the distinctive teaching directly emerges from the Mahāparinirvāṇa-sūtra, though it is mostly expounded in scattered places; explaining the four-phrase metaphors in terms of milk constitutes the four gates of the distinctive teaching. If it explains that Buddha-nature is like milk having the nature of curd, a stone having the nature of gold, or the jewel on the wrestler's forehead, this is the gate of existence. If it explains that a stone has no nature of gold, milk has no nature of curd, sentient beings' Buddha-nature is like empty space, the great nirvāṇa is empty, or the city of Kapilavastu is empty, this is the gate of emptiness. The Nirvāṇa Sūtra also says: 'Regarding Buddha-nature being both existent and non-existent: how is it existent? Because all sentient beings possess mind. How is it non-existent? Because it is seen through skillful expedients.' Moreover, just as in milk there is both the nature of curd and no nature of curd, this is the gate of both existence and non-existence. If it explains that Buddha-nature is identical to the middle way because the hundred negations are mutually eliminated—as the sūtra's metaphor says: 'In milk there is neither the nature of curd nor no nature of curd'—this is the gate of neither emptiness nor existence. The bodhisattvas of the distinctive teaching distinctively receive the teaching of these four gates, and through it they see Buddha-nature and abide in great nirvāṇa; therefore the teachings of these four phrases are the four gates of the distinctive teaching. Now, for the time being, we distinguish the characteristics of the four gates of the distinctive teaching according to the text of the Nirvāṇa Sūtra, yet this sūtra text may perhaps also be the four gates of the perfect teaching; when we come below to the four gates of the perfect teaching, we shall naturally analyze their similarities and differences. Question: If the four gates of the distinctive teaching only come from the Nirvāṇa Sūtra, then why do the previous Mahāyāna sūtras lack the four gates of the distinctive teaching? Answer: The Mahāparinirvāṇa-sūtra is a sūtra that explains the previous teachings; how could those earlier Mahāyāna sūtras lack the four gates of the distinctive teaching? To cite the sūtra passages in full would be too cumbersome.

3.6

Fourth, explaining the four gates of the perfect teaching: The four gates explain entering the paramārtha of Buddha-nature; for the time being, in entering paramārtha-satya, seeing Buddha-nature, and attaining the permanently joyful nirvāṇa, their name and sense are identical to the four gates of the distinctive teaching, but if one examines their purport in detail, there are differences. Question: By what characteristics does one know the difference? Answer: There are differences in distinguishing them, and the points of import are indeed manifold. Now, briefly distinguishing them in terms of the seven meanings of the perfect teaching, one immediately knows that the four gates of the distinctive teaching differ from the four gates of the perfect teaching. As for the seven meanings: first, if one explains that all dharmas are identical to the true nature and real mark, and that Buddha-nature and nirvāṇa cannot be extinguished again, and so explains the four gates, these are the four gates of the perfect teaching; second, if from the initial mind one immediately opens the Buddha's knowledge and vision and universally illuminates, and so distinguishes the four gates, these are the four gates of the perfect teaching; third, if one explains the inconceivable and entering nirvāṇa perfectly without cutting off defilements, and so distinguishes the four gates, these are the four gates of the perfect teaching; fourth, if one distinguishes the four gates in terms of perfect practice, these are the four gates of the perfect teaching; fifth, if one distinguishes the four gates in terms of perfect stages, these are the four gates of the perfect teaching; sixth, if one distinguishes the four gates in terms of the perfect essence, these are the four gates of the perfect teaching; seventh, if one distinguishes the four gates in terms of perfect function, these are the four gates of the perfect teaching.

3.7

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.

3.8

Third, explaining the emergence of the teachings of the four gates through the use of the four siddhāntas: the four gates of externalists all fail to discern the faculties and conditions [of beings], clinging to thoughts, seizing on signs, and making fixed assertions—like the former physician who constantly used milk medicine to cure all diseases; this is not bringing forth the four gates on the basis of the four siddhāntas. Now, the four gates of the Buddhadharma all arise on the basis of the four siddhāntas: first, explaining the siddhāntas giving rise to the four gates of the Tripiṭaka teaching; second, explaining the siddhāntas giving rise to the four gates of the shared teaching; third, explaining the siddhāntas giving rise to the four gates of the distinctive teaching; fourth, explaining the siddhāntas giving rise to the four gates of the perfect teaching. First, explaining the four siddhāntas giving rise to the four gates of the Tripiṭaka teaching: that is, 'arising-arising' is ineffable, yet because of the causes and conditions of the four siddhāntas, it can also be spoken. First, explaining the use of the four siddhāntas to bring forth the gate of existence: if the minds of sentient beings delight in phenomena of existence, one uses the worldly siddhānta to expound the Abhidharma gate of existence; if it is fitting for them to hear this to generate goodness, one uses the individual-adaptation siddhānta to expound the gate of existence; if they cling to causelessness or heterodox causes, or cling to emptiness with attachment and produce defilements and karma, one uses the diagnostic siddhānta to expound for them the gate of existence; if upon hearing it they awaken and see the supreme truth, one uses the supreme-truth siddhānta to expound for them the gate of existence—just as Kaundinya and the other five people, hearing the exposition of the four truths, immediately saw the paramārtha-satya and attained the fruit of srotāpanna. If one cannot use the four siddhāntas to respond to conditions and expound the Dharma, this is preaching the Dharma discordant with capacities; such a one is an enemy of sentient beings, working in single concert with Māra and externalists to form their prison-mates. The Nirvāṇa Sūtra says: 'Expounding the Dharma is the realm of the Buddhas, not something known by the śrāvakas and pratyekabuddhas.' Second, explaining the use of the four siddhāntas to bring forth the gate of emptiness: this is analogous to the previous use of the four siddhāntas to bring forth the gate of existence, and its meaning is thereby established. Yet the masters of the Tattvasiddhi say: 'The Abhidharma gate of existence merely regulates the mind and cannot attain the Way; only through the Tattvasiddhi's seeing of emptiness is the Way attained.' The Abhidharma masters say: 'We use the Hīnayāna to elucidate the principle, seeing existence and attaining the Way; you mistakenly adopt the Mahāyāna to elucidate the principle, and thus speak of seeing emptiness to attain the Way.' Now I say that neither of these grasps the intention of the Tripiṭaka teaching. The Mahāsaṃnipāta Sūtra says: 'Those of eternalist views say it is severed by different thoughts; those of annihilationist views say it is severed in a single thought. Though the two views differ, their attainment of the Way is no different.' The Dà zhìdù lùn says: 'In the śrāvaka sūtras, the meaning of the emptiness of dharmas is elucidated everywhere; how could one say that seeing emptiness to attain the Way elucidates the Mahāyāna?' Now, according to the intention of these four siddhāntas, we construct the sense of establishment and refutation: the four meanings of the Abhidharma masters are established, and the four meanings of the Tattvasiddhi are refuted; the four meanings of the Tattvasiddhi are established, and the four meanings of the Abhidharma masters are refuted. Thus, establishment and refutation are evenly matched; which is the Tattvasiddhi's establishment, and which is the Abhidharma masters' refutation? If one understands the skillful and clumsy conveyances of the Tripiṭaka teaching, then the Tattvasiddhi's gate of emptiness is established, and the Abhidharma masters' gate of existence is refuted. Third, explaining the use of the siddhāntas to bring forth the gate of both existence and non-existence: this is analogous to the intention of using the siddhāntas for the gate of existence; thus, through the gate of both existence and emptiness the Way is attained, and this is penetrated by the Abhidharma treatise. Fourth, explaining the use of the siddhāntas to bring forth the gate of neither existence nor non-existence: this is also analogous to the previous use of the four siddhāntas for the gate of existence, and the meaning can be seen. Second, explaining the use of the siddhāntas to bring forth the four gates of the shared teaching: although the four gates of the shared teaching are like illusions and transformations and have merely nominal designations, which is 'arising-non-arising' and ineffable, yet because the four kinds of faculties and conditions of sentient beings differ, if one uses the four siddhāntas to respond to their conditions, one can bring forth the four gates. Using the four siddhāntas to bring forth the shared teaching can be known by analogy with the preceding. Third, explaining the use of the four siddhāntas to bring forth the four gates of the distinctive teaching: 'non-arising-arising' is ineffable. Because of the causes and conditions of the four siddhāntas, one can respond to conditions to bring forth the teaching and expound the four gates. But the Daśabhūmika masters explain that 'the ālayavijñāna is the tathāgatagarbha', which is using the distinctive teaching's gate of existence to enter the Way. The Sanlun masters say: 'You do not see true emptiness, which is also the meaning of sipping water.' The Sanlun masters explain that 'all dharmas are ultimately non-existent', which is the distinctive teaching's gate of emptiness. The Daśabhūmika masters say: 'You hold the externalist doctrine of primordial nature giving rise to consciousness, which is also the meaning of yellow bees and yellow wasps.' With entrenched disputes and lack of harmony, how could they be interfused? Now I say that these do not grasp the intention of the distinctive teaching's four gates, not knowing the four siddhāntas in expounding the meanings of these two gates of existence and emptiness. Fourth, explaining the siddhāntas bringing forth the four gates of the perfect teaching: 'non-arising-non-arising' is ineffable. Through the causes and conditions of the four siddhāntas, the perfect teaching is brought forth to expound the four gates.

3.9

Fourth, explaining the establishment of the meaning of the four gates by means of the ten dharmas: externalists also say: 'There are four gates, but because they are not established by the ten dharmas, all inversions [arise], transmigrating through birth and death without obtaining liberation.' Now, the four gates of the Buddhadharma are all established by the ten dharmas, definitely attaining nirvāṇa, and thus are not like those of externalists. Here there are four: first, the ten dharmas establishing the four gates of the Tripiṭaka teaching; second, the ten dharmas establishing the four gates of the shared teaching; third, the ten dharmas establishing the four gates of the distinctive teaching; fourth, the ten dharmas establishing the four gates of the perfect teaching. First, explaining the ten dharmas establishing the four gates of the Tripiṭaka teaching: the four gates constitute four [points]. First, explaining the use of the ten dharmas to establish the Abhidharma gate of existence where seeing existence attains the Way: the titles and items of the ten dharmas are fully set forth as before. (1) In establishing through knowing correct causes and conditions that seeing existence attains the Way, one knows that the causes and conditions of ignorance produce all dharmas, refuting all externalists' suppositions that causelessness or heterodox causes produce all dharmas. (2) In establishing through truly generating the resolve that seeing existence attains the Way, one knows that through the causes and conditions of ignorance there is all the suffering of birth and death in the three realms; awakening arises, and one desires to sever the defilements and karma of ignorance and correctly seek nirvāṇa. This mind is genuine and correct, surpassing the minds of all gods, Māras, and externalists. (3) In establishing through advancing in cessation and contemplation that seeing existence attains the Way, through cessation and contemplation one can produce untainted concentration and wisdom, unlike externalists who do not know how to churn and shake, so that curds are hard to obtain, let alone fresh butter! (4) In establishing through universal refutation of dharmas that seeing existence attains the Way, one uses arising, ceasing, and impermanence to refute the two views of self and extremes, the single four views, the complex four views, the complete four views, the sixty-two views, and boundless views, knowing they all arise from the causes and conditions of ignorance, without love and attachment in mind. The Nirvāṇa Sūtra says: 'Among these externalists, there is not a single dharma that does not arise from conditions; dharmas arising from conditions are all impermanent—how could externalists have permanence, bliss, self, and purity?' One can completely and universally refute all such views and the four inversions, unlike the externalists. (5) In establishing through skillfully knowing the penetrable and the obstructed that seeing existence attains the Way, one knows that boundless views all have the path and cessation, and are thus penetrable, while they all have suffering and origination, and are thus obstructed, unlike externalists who, like worms [eating through wood], do not know whether it is a character or not a character. (6) In establishing through skillfully practicing the thirty-seven factors [of awakening] that seeing existence attains the Way, the thirty-seven factors adjust practices, opening the three gates of deliverance facing nirvāṇa, unlike externalists. As when the Buddha made the lion's roar in the sūtra for Subhadra: 'As for the eightfold noble path, externalists do not have even a fraction of it; they definitively cannot attain the four fruits of the recluse.' (7) In establishing through diagnostic aids to opening that seeing existence attains the Way, the five contemplations for stilling the mind produce the dhyāna concentrations, renunciations, and bases of mastery, unlike externalists' fundamental craving dhyānas, where concentration gives rise to the three afflictions of attachment, views, and arrogance. (8) In establishing through skillfully knowing the successive stages that seeing existence attains the Way, one knows the stages of the seven worthies and seven nobles, without greed or presumption in mind to produce haughtiness, unlike externalists with the clinging to precepts and clinging to views, who reckon the dharmas of birth and death to be nirvāṇa. (9) In establishing through patient endurance of both strong and soft thieves that seeing existence attains the Way, one is able to endure the eight winds, internal and external three hindrances, and the four māras, without falling back in mind, unlike externalists who cannot patiently endure subtle path-blocking dharmas. (10) In establishing through non-arising of dharma-attachment aligned with the path that seeing existence attains the Way, people of the four wholesome roots give rise to wholesome, tainted five aggregates. The Mahāparinirvāṇa Sūtra says: 'My disciples have them, while externalists do not. If dharma-attachment is not generated, one does not fall from the summit, but advances into the dharma of forbearance, perfects the supreme worldly dharma, gives rise to the true brilliance of forbearance of suffering, and in sixteen moments realizes the fruit of srotāpanna. If one leaps over fruits, one immediately becomes an arhat.' Therefore, we know that through the ten dharmas being perfected, seeing existence attains the Way—for the śrāvaka vehicle, the pratyekabuddha vehicle, and even the Mahāyāna. Thus we know that in the Abhidharma, seeing existence attains the Way; this is no empty assertion. Second, explaining the ten dharmas establishing the gate of emptiness, third, the ten dharmas establishing the gate of both existence and emptiness, and fourth, the ten dharmas establishing the gate of neither emptiness nor existence: all attain the vision of the supreme truth and realize the two kinds of nirvāṇa; the sense of their being established by the ten dharmas can be known by analogy with the gate of existence. Now, among doctrinal scholars and meditators in the Buddhadharma, if they do not deeply comprehend this intention, and merely speak of seeing existence or seeing emptiness to attain the Way, how do they differ from externalists! Therefore, the Dà zhìdù lùn says: 'If without skillful means one enters the Abhidharma, one falls into existence; if one enters the gate of emptiness, one falls into non-existence; if one enters the gate of the Piṭaka of Guṇakāra, one falls into both existence and non-existence.' The Mūlamadhyamakakārikā says: 'If it is neither existence nor non-existence, that is the theory of foolishness.' Second, explaining the ten dharmas establishing the four gates of the shared teaching, third, the ten dharmas establishing the four gates of the distinctive teaching, and fourth, the ten dharmas establishing the four gates of the perfect teaching: all attain entry into the Way, and can be known by analogy with the preceding. If one one-sidedly seizes upon the four gates, engaging in disputes and conceptual proliferation without grasping the intention of entering the Way through the ten dharmas, one will be burned by the fire of wrong views. Therefore, the Dà zhìdù lùn says: 'The perfection of wisdom is like a great mass of fire; it cannot be grasped from any of the four sides,' because one would be burned by the fire of wrong views. This matter has already been analyzed in various places under the four teachings above.

3.10

Fifth, explaining the difference between the two kinds of four gates for faith-followers and dharma-followers: externalists do not believe in the Three Jewels and do not learn the Buddhadharma; having wrong faith and wrong practice, though they have four gates, they are not disciples of the Buddha—how could they form the two practices of faith and dharma? Now, it is explained that disciples of the Buddha have deep faith in the Buddha's teachings and cultivate and accumulate the Buddhadharma, being able to bring forth the untainted, and thus they accomplish the two practices of faith and dharma. If one is a faith-follower, these are the four kinds of teaching gates; if one is a dharma-follower, these are the four kinds of contemplation gates. Thus, faith-followers escape the suffering of the three realms by means of the Buddha's teaching gates; according to the four teachings, each having four kinds of teaching gates, superficially there are sixteen kinds of teaching gates and sixteen kinds of faith-followers. According to the four teachings, each having four kinds of contemplation gates, superficially there are sixteen kinds of contemplation gates and sixteen kinds of dharma-followers. If one analyzes the four teachings in detail, there are the subjective and objective two practices of faith and dharma: teaching gates are measureless and boundless, and faith-followers are also measureless and boundless; contemplation gates are measureless and boundless, and dharma-followers are also measureless and boundless. If we discuss the four gates of the Tripiṭaka, the five hundred arhats each speaking of their body's causes constitutes five hundred contemplation gates, not to mention in this sūtra the various bodhisattvas each speaking of entering the dharma-gate of non-duality, or Sudhana entering the dharmadhātu and meeting measureless good friends, each speaking of the dharma-gate they attained—all of which are manifested from the thirty-two gates of the four teachings. If according to the four ineffables, Mañjuśrī speaks of all dharmas without words or speech, exhausting all conceptual proliferations, which is called entering the dharma-gate of non-duality, while Vimalakīrti keeps his mouth shut, remaining silent without speech, and Mañjuśrī praises him: 'This is truly entering the dharma-gate of non-duality.' One should know that all dharma-gates are ineffable.

3.11

Meaning of the Four Teachings, Fascicle Three

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四教義 — Classical Chinese