佛祖統紀 49.34

49.34

Guan bows his head, prostrates twice, and addresses this letter to Lecturer Dharma Master Mingzhi of the Yanqing Hall at Nanhu. Upon the return of the messenger, I respectfully received your written instruction. Learning that your venerable person in the Way is peaceful, secure, and free from distress brought immense comfort to my humble heart. Previously, I was favored by your sending the Guanyin xuanyi along with its commentary; furthermore, I am indebted to you for unveiling its profound purport to dispel my foolish blindness, and I am deeply grateful for your intention to guide and encourage me, with endless gratitude for your virtue. Regarding my 'Ode to the Gate of Existence,' it merely complied with ancient ideas, and it received your perusal far beyond its merit, showing from afar that you, Dharma Master, select and reject with complete freedom. Your letter stated that entitling it with 'existence' caused concern that those of dull faculties might not comprehend it. Indeed, it is just as you were concerned. However, Zhiyi took the gate of existence to be the character of the perfect gate, and further stated that in this character all four gates are profound and none is coarse. If the gate of existence is the Dharma realm containing all dharmas, how much more so are the dharmas and characteristics of the three gates equal without superiority or inferiority! Therefore, if one speaks of being complete with the Buddha's dharmas, the provisional of delusion of views and thought is itself the Dharma realm. If one speaks of the conditioned arising of dharma-nature, the supreme truth is also conditioned arising. Hence this profound gate is called by 'existence'—namely, the existence of birth-and-death is the existence of the true mark. All dharmas incline toward existence; existence is itself the Dharma realm; beyond the Dharma realm, there is nothing further to discuss. This is the great purport of the gate of existence in the Zhiguan, and it was the meaning of the profound provisional in my previous letter. For those who have not yet comprehended it, one should also enlighten them through the meaning of the profound provisional. Zhiyi's explanation of the words in the Great Sūtra says: 'Because ignorance is eradicated, one attains the brightly blazing lamp of sambodhi'—this is precisely the gate of existence. The gate of existence is none other than the profound provisional; the profound provisional is none other than the gate of existence. If one has not yet comprehended it, one cannot be free of perplexity regarding this gate of existence. Yet, the prior illness and subsequent medicine are not two separate things: once the illness is removed and delusion perishes, the gate of existence opens wide. Pointing with one finger, two fingers, or three fingers need not be spoken of further. If so, then is not this single gate of existence—purely profound without coarseness, complete with all myriad goods—the nature of the three thousand? What was stated as 'this nature of the three thousand is the principle of the Middle; it cannot be called existence or non-existence, yet existence and non-existence are naturally so'—these are the subtle words of the ancient master explaining inherent inclusion. Unless one has deeply grasped their purport, it is not easy to understand this. Now, 'three thousand' is the count of the worldly realms. As for the nature of the three thousand, it transcends the worldly realms. Transcending and yet immediately identical; immediately identical and yet transcending; neither one nor different; neither existent nor non-existent. Three thousand yet one; one yet three thousand. This inconceivable count is itself the inconceivable realm. Both contemplation and wisdom are inconceivable. This count is itself calming and contemplation; thus it is said that the thousand natures are the principle of the Middle. This realm is itself this count; thus the principle of the Middle is the nature of the three thousand. If it were merely the three thousand, it would be only all and each of the dharmas. All dharmas are merely nominal names; how could they inherently possess? If it is all dharma-natures, they are originally possessed. Therefore, the three thousand are all dharmas, and all dharma-natures are the nature of the three thousand. This nature cannot be designated as existence or non-existence, yet existence and non-existence are naturally so. Now, that it 'cannot be designated as existence or non-existence' obliterates the one attachment outside the profound. That 'existence and non-existence are naturally so' reveals the one profundity that is free of attachment. Regarding existence, it is profound existence; regarding non-existence, it is true non-existence. True non-existence is empty and yet not empty; profound existence is existent and yet not existent. Existence and non-existence are naturally so, yet they are neither existence nor non-existence. In the provisional, the provisional is inherently complete; in the empty, the empty is inherently complete; in the middle, the middle is inherently complete. There is nothing in which it does not abide, nothing that it does not inherently possess. If so, then is the existence of the profound provisional an existence of ordinary emotion? The provisional does not depend on emptiness, being utterly eradicated without opposition; speaking of existence and speaking of non-existence both do not depend on eradication. If one now establishes dependent words to praise the teaching of the profound provisional, how could one avoid being reprimanded by the skilful crossing? Furthermore, when a single thought arises in the mind, the marks of the three thousand realms are present: the one thousand of the realm of lands are the mountains, rivers, and the great earth; the one thousand of the realm of the five aggregates are all defiled and pure physical forms and minds; the one thousand of the realm of sentient beings are the provisional names of the six ordinary and four noble [destinies]. When a single thought arises in the mind, the three thousand natures and marks arise simultaneously; when a single thought ceases in the mind, the three thousand natures and marks cease simultaneously. Outside of thought, not a hair's breadth of a dharma can be found; outside of dharmas, not a hair's breadth of thought can be found. This is originally abiding and unchanging. That which is unchanging is the substance of the perfectly luminous principle of the Middle. This substance, taking the principle as thought, has an immeasurable lifespan: it is not attained through a life-faculty, nor is it continuously sustained. Originally it has no names, yet it does not lose all names: its land is named the Land of Ultimate Bliss, and its body is named Amitābha. Body and land interpenetrate and blend into a single profundity. Thus it causes the voice preaching the Dharma never to leave that land, while the mark of the broad and long tongue is complete and all-pervading. Its inherent inclusion being like this—is it inherently included in the substance? Is it inherently included in the nature? Is it inherently included in the Buddha? Is it inherently included in sentient beings? If there are those who can understand the joy of possessing that [land], could there be any who would not vow to be reborn there? Facing the ultimate reality, the essential point is to go without going; within expedient means, what harm is there in returning after having gone? When the capacity is mature and conditions are deep, it will certainly be accomplished. This is what Guan has attained from the intention of the patriarchs. Guan has retired to Danqiu, awaiting his end in old age and illness; gazing toward you across a thousand li, pure vows are not separated. I further pray for your compassionate shelter to embrace me with the Dharma of the master and instruct me to the end. Since there has been no opportunity to meet face to face to examine this purport completely, facing the wind, I merely offer my utmost longing and reverence. Guan bows his head and prostrates twice in addressing this.