宗鏡錄 87.2

87.2

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.'