四教義 3.10

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.