宗鏡錄 87.2

87.2

夫入道之門。觸途咸是。簡要。分別。無出四門。今約天台四教。藏通別圓。各有四門入道。前三教四門。廣在彼說。今引圓教四門。堪當入道。一有門。二空門。三亦有亦空門。四非有非空門。止觀云。圓教四門。妙理頓說。異前藏通二教。圓融無礙。異於別教歷別。若有門即假。寄於有以為言端。而此有門亦即三門。一門無量門。無量門一門。非一非四而言一四。此即圓門相也。若有為門。即生死之有。是實相之有。一切法趣有。有即法界。出法界外。更無法可論。生死即涅槃。涅槃即生死。無二無別。舉有。為門端耳。實具一切法。圓通無礙。是名有門。三門亦如是。此門微妙不可思議。豈同藏通拙度而但空。別教不融而隔別。又圓四門皆妙無麁。若有門為法界。攝一切法。況復三門。空門即是法界。攝一切法。況復三門。餘二亦如是。法相平等。無復優劣。若爾。無四門之異。但因順根機。赴緣四說。如四指指一月。月一指四。又如藏通別圓四教。如空中四點。雖四點似別。不出一空。雖四指不同。唯指一月。一有門者。觀見思假。即是法界。具足佛法。又諸法即是法性因緣。乃至第一義亦是因緣。大經云。因滅無明。即得熾然三菩提燈。是名有門。二空門者。觀幻化見思及一切法。不在因。不屬緣。我及涅槃。是二皆空。唯有空病。空病亦空。此即三諦皆空也。三亦空亦有門。幻化見思。雖無真實。分別假名。則不可盡。如一微塵中有大千經卷。於第一義而不動。善能分別諸法相。亦如大地一能生種種芽。無名相中假名相說。乃至佛亦但有名字。是為亦空亦有門。四非空非有門。觀幻化見思。即是法性。法性不可思議。非世。故非有。非出世。故非空。一色一香。無非中道。一中一切中。毘盧遮那遍一切處。豈有見思而非實法。是名非空非有門。云何一門即是三門。一門尚是一切法。何止三耶。所以者何。觀因緣所生法。是初門。一切皆初門。初門即空。一空一切空。即是第二門。此初門即假。一假一切假。即是第三門。此初門即中。一中一切中。即是第四門。初門即是三門。三門即是一門。但舉一門為名。雖有四名。理無隔別。即是圓教四門。正是今之所用也。若爾。何用前來種種分別。但凡情闇鈍。不說不知。先誘開之。後入正道。法華經云。雖說種種道。其實為一乘。若得此意。終日分別。無所分別。涅槃名為復有一行。是如來行。法華名正直捨方便。但說無上道。大品名為一切種智。知一切法。淨名稱為瞻蔔林。不嗅。餘香。華嚴稱為法界。即是此四門意也。故知若了一心。修行。因果圓備。猶如地。萬物出生故。猶如海。眾寶所聚故。猶如車。能運載故。猶如城。善防護故。是以大涅槃經云。佛言。我為須達說言。長者。心為城主。長者。若不護心。則不護身口。又華嚴入法界品中。寶眼主城神。眷屬圍遶。於虛空中而現其身。種種妙物以為嚴飾。手持無量眾色寶華。以散善財。作如是言。善男子。應守護心城。謂不貪一切生死境界。應莊嚴心城。謂專意趣求如來十力。應淨治心城。謂畢竟斷除慳嫉諂誑。應清涼心城。謂思惟一切諸法實性。應增長心城。謂成辦一切助道之法。應嚴飾心城。謂造立諸禪解脫宮殿。應照耀心城。謂普入一切諸佛道場。聽受般若波羅蜜法。應增益心城。謂普攝一切佛方便道。應堅固心城。謂恒勤修習普賢行願。應防護心城。謂常專禦扞惡友魔軍。應廓徹心城。謂開引一切佛智光明。應善補心城。謂聽受一切佛所說法。應扶助心城。謂深信一切佛功德海。應廣大心城。謂大慈普及一切世間。應善覆心城。謂集眾善法以覆其上。應寬廣心城。謂大悲哀愍一切眾生。應開豁心城。謂悉捨所有隨應給施。應密護心城。謂防諸惡欲不令得入。應嚴肅心城。謂逐諸惡法不令其住。應決定心城。謂集一切智助道之法恒無退轉。應安立心城。謂正念三世一切如來。所有境界。應瑩徹心城。謂明達一切佛正法輪脩多羅中所有法門。種種緣起。應部分心城。謂普曉示一切眾生。皆令得見薩婆若道。應住持心城。謂發一切三世如來。諸大願海。應富貴心城。謂集一切周遍法界。大福德聚。應令心城明了。謂普知眾生根欲等法。應令心城自在。謂普攝一切十方法界。應令心城清淨。謂正念一切諸佛如來。應知心城自性。謂知一切法皆無有性。應知心城如幻。謂以一切智了諸法性。佛子。菩薩摩訶薩。若能如是淨修心城。則能積集一切善法。釋曰。夫城者。能防外寇。護國安人。堅密牢強。即無眾患。況心城須護。密守關津。無令外緣六塵魔賊所侵。內結煩惱姦臣所亂。防非禁惡。常加瑩淨之功。立德運慈。廣備莊嚴之事。遂得四門無滯。一道常通。力敵大千。威臨法界。可以撫提弱喪。攝化無遺。伏外降魔。永固真基矣。華嚴疏云。城有三義。一防外敵。二養人眾。三開門引攝。今言法城。通教理行果。行契理教。則無不俱嚴故。各有三義。謂了心城之性空。則眾惑不入。見恒沙性德。則萬行爰增。道無不通。則自他引攝。便能契果。絕百非以成解脫。養眾德以全法身。開般若而無不通矣。方顯教城無非。養所。詮旨。句句通神。有斯多義。淨名疏云。佛法如城。能為行人防非擬敵。故名為城。若護佛法。即是護城。又陰界入法即空。即空之理名涅槃。眾生是王。而種性具足恒沙佛法。如城中人物故。立一切眾生。即大涅槃。即菩提相。但此妙理。外為天魔外道之所欲壞。內為通別見思之所侵。菩薩為護眾生本有涅槃之城。不令妄起諸愛見也。

Now, the gates of entering the Way are everywhere encountered; when briefly and essentially distinguished, they do not exceed four gates. Now, based on the Tiantai four teachings—the Tripiṭaka, Common, Separate, and Perfect—each has four gates to enter the Way. The four gates of the former three teachings are extensively explained therein. Here we cite the four gates of the Perfect Teaching, which are fully capable of serving as the entry to the Way: 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. The Zhiguan states: 'The four gates of the Perfect Teaching explain the wondrous principle suddenly, differing from the former two teachings of the Tripiṭaka and the Common; they are perfectly fused and unimpeded, differing from the successive gradations of the Separate Teaching. If it is the gate of existence, it is the provisional; it relies on existence as the starting point of discourse, and this gate of existence is itself the other three gates. One gate is immeasurable gates; immeasurable gates are one gate. Being neither one nor four, it is spoken of as one and four: this is the characteristic of the perfect gate. If existence serves as the gate, it is the existence of saṃsāra, which is the existence of the true characteristic. All phenomena tend toward existence, and existence is itself the dharmadhātu. Outside of the dharmadhātu, there are no further phenomena to discuss. Saṃsāra is nirvāṇa, and nirvāṇa is saṃsāra, without duality and without distinction. It merely takes existence as the starting point of the gate; in reality, it possesses all phenomena, perfectly pervasive and unobstructed—this is called the gate of existence. The other three gates are also like this. This gate is subtle and inconceivable; how could it be the same as the clumsy crossing of the Tripiṭaka and Common teachings that merely [reach] emptiness, or the Separate Teaching's lack of fusion and successive separation? Furthermore, the four gates of the Perfect Teaching are all wondrous without coarse[ness]. If the gate of existence is the dharmadhātu and encompasses all phenomena, how much more so the other three gates? The gate of emptiness is itself the dharmadhātu and encompasses all phenomena, how much more so the other three gates? The remaining two are also like this. The characteristics of phenomena are equal, without any further superiority or inferiority. If so, there is no distinction among the four gates; they are merely four explanations given according to capacities and suited to conditions, like four fingers pointing to a single moon: the moon is one, while the fingers are four. Moreover, it is like the four teachings of the Tripiṭaka, Common, Separate, and Perfect: like four points in empty space, although the four points seem distinct, they do not depart from the single space; although the four fingers are not the same, they only point to the one moon. As for the first, the gate of existence: contemplating the provisionality of view and thought [afflictions], they are the dharmadhātu itself, fully possessing the Buddha-dharma. Furthermore, all phenomena are the conditions of the dharma-nature, up to the supreme truth being also conditions. The Great Sūtra says: "Because avidyā is extinguished, one attains the brightly blazing lamp of sambodhi." This is called the gate of existence. As for the second, the gate of emptiness: contemplating the illusory view and thought [afflictions] and all phenomena as not residing in causes and not belonging to conditions, the self and nirvāṇa are both empty. There is only the disease of emptiness, and the disease of emptiness is also empty: this means that all three truths are empty. As for the third, the gate of both emptiness and existence: although the illusory view and thought [afflictions] have no real substance, distinguishing their provisional designations is inexhaustible, just as within a single dust mote there is a canon of scripture of the great chiliocosm; unmoved in the supreme truth, one is adept at distinguishing the characteristics of all phenomena. It is also like the one great earth being able to sprout various shoots: within the absence of names and characteristics, one provisionally speaks of names and characteristics, up to the Buddha also being merely a name. This is the gate of both emptiness and existence. As for the fourth, the gate of neither emptiness nor existence: contemplating the illusory view and thought [afflictions] as identical to the dharma-nature. The dharma-nature is inconceivable: because it is not worldly, it is not existent; because it is not transworldly, it is not empty. A single color or a single scent is nothing other than the Middle Way. When one is the Middle, all are the Middle. Vairocana is omnipresent throughout all places; how could there be view and thought [afflictions] that are not real phenomena? This is called the gate of neither emptiness nor existence.' How is one gate identical to the three gates? One gate is already all phenomena, how could it stop at three? Why is this? Contemplating phenomena arisen from causes and conditions is the first gate; all is the first gate. The first gate is emptiness itself; when one is empty, all are empty—this is the second gate. This first gate is the provisional itself; when one is provisional, all are provisional—this is the third gate. This first gate is the Middle itself; when one is the Middle, all are the Middle—this is the fourth gate. The first gate is itself the three gates; the three gates are themselves the one gate. One merely raises one gate as a name; although there are four names, in principle there is no separation. These are the four gates of the Perfect Teaching, which are precisely what is applied at present. If so, why use the various preceding distinctions? It is only that ordinary sentiments are dark and dull, not knowing without being told; first one entices and opens them up, and later they enter the true path. The Lotus Sūtra says: 'Although various paths are taught, they are actually for the sake of the ekayāna.' If one grasps this meaning, though distinguishing all day long, there is nothing distinguished. In the Nirvāṇa [Sūtra] it is called: 'There is further a single practice, which is the practice of the tathāgatas.' In the Lotus [Sūtra] it is called: 'Straightforwardly discarding expedients, only teaching the unsurpassed Way.' In the Pañcaviṃśatisāhasrikā [Prajñāpāramitā] it is called: 'Sarvākārajñatā, knowing all phenomena.' In the Vimalakīrti it is called: 'The campaka forest, smelling no other fragrance.' In the Avataṃsaka it is called: 'The dharmadhātu.' These are all the meaning of these four gates. Therefore we know that if one comprehends the one mind, in cultivation cause and fruit will be completely fulfilled: like the earth, because the myriad things are brought forth from it; like the sea, because all treasures gather there; like a cart, because it can transport; like a city, because it guards and protects well. Therefore the Mahāparinirvāṇa-sūtra states: 'The Buddha said: "I said to Sudatta: 'Householder, the citta is the master of the city. Householder, if you do not guard the citta, you will not guard body and speech.'"' Moreover, in the 'Entry into the Dharmadhātu' chapter of the Avataṃsaka, the city-guarding deity Ratnanetrā, surrounded by her retinue, manifested her body in empty space, adorned with various wondrous objects, holding immeasurable multicolored precious flowers in her hands, which she scattered over Sudhana, speaking thus: 'Good son, you should protect the city of the citta, meaning you must not crave any states of saṃsāra. You should adorn the city of the citta, meaning you must single-mindedly seek the ten powers of the tathāgata. You should purify the city of the citta, meaning you must completely sever stinginess, jealousy, flattery, and deceit. You should cool the city of the citta, meaning you must reflect upon the true nature of all phenomena. You should enlarge the city of the citta, meaning you must accomplish all dharmas that aid the Way. You should decorate the city of the citta, meaning you must construct the palaces of the dhyānas and liberations. You should illuminate the city of the citta, meaning you must universally enter the bodhimaṇḍas of all buddhas and hear and receive the teaching of the prajñāpāramitā. You should augment the city of the citta, meaning you must universally gather all expedient paths of the buddhas. You should fortify the city of the citta, meaning you must constantly and diligently cultivate the conduct and vows of Samantabhadra. You should guard and defend the city of the citta, meaning you must constantly and single-mindedly ward off evil companions and the armies of Māra. You should make clear and spacious the city of the citta, meaning you must open up and introduce the radiance of all buddha-wisdom. You should mend well the city of the citta, meaning you must hear and receive the dharmas taught by all buddhas. You should sustain the city of the citta, meaning you must deeply believe in the ocean of merit of all buddhas. You should expand the city of the citta, meaning great benevolence must extend universally to all worlds. You should shelter well the city of the citta, meaning you must gather all wholesome dharmas to cover it above. You should broaden the city of the citta, meaning great compassion must take pity on all sentient beings. You should open wide the city of the citta, meaning you must relinquish all possessions to distribute in charity as appropriate. You should secretly protect the city of the citta, meaning you must guard against all evil desires, not allowing them to enter. You should enforce strict discipline in the city of the citta, meaning you must expel all evil dharmas, not allowing them to remain. You should make resolute the city of the citta, meaning you must gather the dharmas that aid the Way to all-knowledge, constantly without regression. You should firmly establish the city of the citta, meaning you must right-mindedly be mindful of all realms of all tathāgatas of the three times. You should make crystal-clear the city of the citta, meaning you must clearly penetrate all the gates of the Dharma and various dependent originations within the sūtras of all buddhas' wheel of the true Dharma. You should delineate the city of the citta, meaning you must universally reveal and show to all sentient beings, causing them all to see the path of sarvajñā. You should maintain the city of the citta, meaning you must generate the ocean of all great vows of the tathāgatas of the three times. You should enrich the city of the citta, meaning you must amass the great accumulation of blessings and merit that pervades the entire dharmadhātu. You should make luminous the city of the citta, meaning you must universally know the faculties, desires, and other dharmas of sentient beings. You should make sovereign the city of the citta, meaning you must universally encompass the entire dharmadhātu of the ten directions. You should make pure the city of the citta, meaning you must right-mindedly be mindful of all buddhas and tathāgatas. You should know the self-nature of the city of the citta, meaning you must know that all phenomena are without nature. You should know that the city of the citta is like an illusion, meaning you must comprehend the nature of all phenomena with all-knowledge. Buddha-child, if a bodhisattva-mahāsattva can purely cultivate the city of the citta in this way, they will be able to amass all wholesome dharmas.' The commentary says: Now, a city can defend against external invaders, protect the country, and pacify the people; when solid, close, and firm, there are no perils. How much more so must the city of the citta be guarded, strictly maintaining the passes and ferries, not allowing external conditions—the māra-thieves of the six sense-objects—to invade, nor the internal knots—the treacherous ministers of the kleśas—to cause disorder. Defending against errors and prohibiting evils, one must constantly apply the effort of polishing and purifying; establishing virtue and applying compassion, one must extensively prepare the work of adornment. Thus one attains freedom from obstruction in the four gates and the constant opening of the single Way, with strength equal to the great chiliocosm and majesty surveying the dharmadhātu. One can comfort and uplift the weak and lost, gather and transform without omission, subdue outsiders and conquer Māra, and forever solidify the true foundation. The Commentary on the Avataṃsaka says: 'A city has three meanings: first, defending against external enemies; second, nourishing the multitudes; third, opening gates to attract and receive. Now, in speaking of the Dharma-city, it extends to teaching, principle, practice, and fruit. When practice accords with principle and teaching, there is none that is not mutually adorned; thus each has three meanings. That is to say, comprehending that the nature of the city of the citta is empty, all confusions do not enter; seeing the nature-virtues [as numerous as] the sands of the Ganges, myriad practices thereby increase; with the Way unobstructed everywhere, self and other are attracted and received, immediately according with the fruit. Severing the hundred negations, one accomplishes liberation; nourishing all virtues, one perfects the dharmakāya; opening prajñā, nothing is obstructed.' Only then does it reveal that the city of the teaching is free of error, nourishing the signified meaning, every phrase divine: such are its many meanings. The Commentary on the Vimalakīrti says: 'The Buddha-dharma is like a city, able to defend against errors and ward off enemies for practitioners; hence it is called a city. If one protects the Buddha-dharma, that is protecting the city. Moreover, the skandhas, dhātus, and āyatanas are empty; the principle of this emptiness is called nirvāṇa. Sentient beings are the king, and by lineage they are replete with the Buddha-dharmas [as numerous as] the sands of the Ganges, like the people and things in the city; therefore, it is established that all sentient beings are great nirvāṇa itself, the characteristic of bodhi itself. However, this wondrous principle is desired to be destroyed externally by heavenly māras and non-Buddhists, and invaded internally by the view and thought [afflictions] of the Common and Separate [teachings]. For the sake of protecting sentient beings' city of inherently existent nirvāṇa, bodhisattvas do not allow various craving-views to falsely arise.'