淨名經關中釋抄 2.19

2.19

釋此品目略分三別。第一釋門。第二釋不二。第三釋入。初言門者。能通為門。故法花經云。以佛教門出三界苦。至理無言。言之者應物。物根不一。教亦多門。今分兩別。一三乘差別門。三車出火宅是也。二一乘圓悟門。唯有一門而復狹小。是今不二法門。即後一乘門。然總言不二法門。別即此三十三門。隨教別入會悟不二。若以理統收。亦可攝為四門。師子菩薩。若達罪性與福無異。此言中存不二性即有門也。妙臂菩薩云。觀心相空如幻化者無菩薩心無聲聞心。此言中是心如幻二心齊空即門也。電天菩薩曰。無明性即是明。存明即有亦不可取（遺明即空）此言中雙門亦有亦無門也。乃至善眼。若知一相是無相。亦不取無相。亦此門也。普守菩薩曰。我尚不可得非有一門也。非我何可得非無門也。此中二言各遺。遺已入真。即非空非有門也。諸門異說類入此四門攝之可見。是知至理亡言四句斯絕言以應物四句皆門也。理由言顯。顯理之言名門。言跡之與必有所寄。寄託之要總此四焉。故大論云。般若波羅蜜猶如清凉池。四門皆入（此明悟理亡筌）又云。般若波羅蜜猶如大火聚。四邊不可取。邪見火燒故（此偈明執文即理也）復次亦可託自他四句宣之。中論云。諸法不自生。亦不從他生。不共不無因。是故知無生。亦是理即絕四也。教四起何者。德頂云。見垢實性即無淨相（此自句門）此言中垢自性淨無別淨也。因有乘便有乘所。若無有我即無我所（此他句門）此言此中假我遺我所。即他句也。明相云。前際後際空故中際亦空。此前後等空。方得中際空也。珠頂王云。住正道者即不分別是邪是正（此二共句門）此言中亡即共亡存共存故言共也德藏云。有得為二。若死所得。則無取無捨（此無因句門）此言中更無因起直云本無所得。故云無因也。復次士𭶑若門。所以此中人人各說者。明隨悟之門必多。所證之理不異。乃至大佛頂諸菩薩各說之意亦然。花嚴經善等處處求善知識。一一善知識各各言。唯知此法門而入法界。亦其意也。故經云。泥洹真法寶。眾生以種種門入。第二言不二法者。萬法云云其性不二實相即不二法。此法極理本自亡。各諸經立名亦隨經不一。此言不二。法花言一乘。花嚴云法界亦如如真解脫法性。性空即理明智。亦曰本覺。故大論云。彼若是一法。佛說種種名。隨諸眾生類為之立異字。問。實相一法何故名多。答。法若有定名。一名不應多應物有多名。明知法無名也。小乘阿含等定二法門以要　語得無漏故捨垢取淨也。大品經三乘共行十地等雙亡二邊同證無生名定不二。漸次大乘五十二位歷別修行內照無生不二。名外涉有即二名用。是即二名用。是即亦二亦不二。若圓妙大乘。未嘗不滅。未嘗不照。即照而是即。即二明不二。即不二明二。此等二不二皆不思議也。前諸經論皆是如來方便引物窮源盡性此為極矣。第三釋入字。二云入者。不二門者入悟。入悟解入理故名入也。不悟名不入。然論其真悟。了二空心無所得名盡相。云何入不入。是悟體無假名宣悟既無。亦相等假名相說。諸經及此本文論入不同。亦作四句料簡。法花即云出火宅出化城。此經即云入不二門。亦云入一切諸佛法門。言出者。迷繫縛如囚處獄。若了惑性空即縛自解。解即名出。然雖體本無生亦可借出以名之。此言入者明迷理。失真心逐妄境名出。若了妄即真證理名入。證雖無入可入　入以名之也。是即法花以脫惑為出。此經以會理為入是知二教未嘗同。二理未嘗異。又法花云。其人近出未久之間。又云。我於此所燒之門安隱得出。亦云。而生三界杇故火宅。此亦入亦出也。悟理脫縛出也。大悲垂化入也。故大經云。來時善逝知時善逝故名善逝。此皆亦入亦出名入也　非出非入名入者。那羅延云。世間出世間為二。世間性空即是出世間。於其中不入不出不溢不散。是為入不二法門。此非入非出名入也　見垢實性者。垢性自無。了垢無垢名垢實性　是動是念者。動者分別流動也。念者專一不分別也。不動則無念。有動即有念動。若即空何念之有也　金剛惠者　了達中道無生。則百非自決縛解永亡破惑窮源。名金剛也。即無生忍知之別名也　有漏無漏者。迷理滯惑名之為漏。悟理契真名為無漏。方便教以地前為漏。登地已上名無漏。小乘俱舍即見前名有漏。見道已者名無漏。此皆方便之說非至說也。今經以萬累即真理無餘惑。即惑而真故無有二。故云。若得諸法等即不起漏不漏相也。生公亦云。萬善理一同無漏。釋云。夫萬善本有皆資理發理。既無異善不容二。但隨政惡因用生異名。論其解體明鑒而已。始雖未能兼用。終極自冥為一解脫。既以政惡為理。至於始涉一毫皆是無漏。譬明能除闇。故無闇不除。但明微闇盛。未能頓滅非明理不足矣。有為者三界生滅有為也。涅槃寂滅無為也　從我起二者。以我一法為能待。即一切法為所待。斯則觸緣對境我皆為二矣。前諸菩薩能所皆剋相待。此即能待是剋。所待是漫也。下云有所得為二即能所皆漫。斯則趣一法萬法皆待。故直云有所得也　樂涅槃等。此樂厭為二。不明夫世間。何以故。前以明訖不可重也　非肉眼所見者。肇公。可以神會。難以事求。此明不可肉眼見。但可惠眼悟解而已也。

Explaining the title of this chapter falls briefly into three divisions: first, explaining "gate"; second, explaining "non-duality"; third, explaining "entering."
First, as for "gate": that which provides access is a gate. Therefore the Lotus Sūtra says, "By means of the gate of the Buddha's teaching, one escapes the suffering of the three realms." The ultimate principle is beyond words; to express it is to respond to beings. Beings' capacities are not uniform, so the teaching likewise has many gates. Here we make two divisions: first, the gate of distinction among the three vehicles, which is the three carts exiting the burning house; second, the gate of perfect awakening to the one vehicle, where there is only a single gate that is moreover narrow and small—this is the present gate of the non-dual Dharma, which is the latter gate of the one vehicle. However, generally speaking, it is the non-dual Dharma gate; specifically, there are these thirty-three gates: entering differently according to the teachings, one comprehends non-duality. If unified and gathered by principle, they can also be subsumed under four gates.
Bodhisattva Lion [says]: "If one penetrates the nature of sin as no different from blessing..." In these words, maintaining the non-dual nature is the gate of existence. Bodhisattva Wonderful Arms says: "Contemplating the characteristics of mind as empty, like an illusion, there is no bodhisattva mind and no śrāvaka mind." In these words, this mind is like an illusion, and both minds are equally empty; this is the [gate of emptiness]. Bodhisattva Lightning Heaven says: "The nature of ignorance is itself illumination." Maintaining illumination is existence, yet it is also ungraspable (relinquishing illumination is emptiness). In these words, it is the gate of both existence and non-existence. Up to Good Eyes: "If one knows that the single characteristic is no-characteristic, and yet does not grasp no-characteristic," this is also this gate. Bodhisattva Universal Guardian says: "Self cannot be apprehended: this is the gate of non-existence. How could non-self be apprehended? This is the gate of non-non-existence." Here both words are relinquished. Having relinquished them, one enters the true: this is the gate of neither emptiness nor existence. The diverse explanations among the various gates can be seen as subsumed under these four gates. Thus we know that the ultimate principle extinguishes words, cutting off these four propositions; yet words respond to beings, so all four propositions are gates. Principle is revealed through words; the words that reveal principle are called gates. Where there are traces of words, there must be something upon which they rely; the essentials of what they rely upon are summarized by these four. Therefore the Da zhidu lun says: "The perfection of wisdom is like a refreshing pool; one enters by all four gates" (this clarifies awakening to principle and discarding the snare). It also says: "The perfection of wisdom is like a great mass of fire; it cannot be grasped on any of the four sides, because it is burned by the fire of wrong views" (this verse clarifies clinging to the text as the principle).
Furthermore, one can also declare them relying on the four propositions of self and other. The Mūlamadhyamakakārikā says: "Dharmas are not produced from themselves, nor are they produced from another, nor from both, nor without a cause; therefore know that there is no arising." This is also how principle cuts off the four. How do the four of teaching arise? Virtue Peak says: "Seeing the true nature of defilement, there is no characteristic of purity" (this is the gate of the proposition of self). In these words, the self-nature of defilement is pure, with no separate purity. "Because there is a vehicle, there is an object of the vehicle; if there is no self, there is no self's [object]" (this is the gate of the proposition of other). In these words, the provisional self relinquishes the self's [object]; this is the proposition of other. Clear Characteristics says: "Because the prior limit and the posterior limit are empty, the middle limit is also empty." Only when these prior and posterior are equally empty does one obtain the emptiness of the middle limit. Jewel Crest King says: "Those who abide in the correct path do not distinguish between deviant and correct" (this is the gate of the proposition of both). In these words, when eliminated, both are eliminated; when maintained, both are maintained; therefore it says "both." Virtue Treasury says: "Having apprehension constitutes duality; if there is nothing to be apprehended, there is neither grasping nor discarding" (this is the gate of the proposition of no cause). In these words, there is no further arising from a cause; it directly says that originally there is nothing to be apprehended, hence it says "no cause."
Furthermore, [...] gates: the reason why each person speaks individually here is to clarify that the gates according to awakening are necessarily many, while the principle verified is not different. The intent of each of the bodhisattvas in the Śūraṅgama Sūtra is also like this. In the Avataṃsaka Sūtra, Sudhana seeks good spiritual friends everywhere, and each spiritual friend says, "I know only this Dharma gate to enter the dharmadhātu"; this is also the meaning. Therefore the sūtra says: "The true Dharma jewel of Nirvāṇa—sentient beings enter it through diverse gates."
Second, as for the "non-dual Dharma": the myriad dharmas proliferate, but their nature is non-dual; the true mark is the non-dual Dharma. In this Dharma of the ultimate principle, designations are originally extinguished; the names established in various sūtras also vary according to the sūtra. Here it is called "non-dual"; the Lotus Sūtra calls it the "one vehicle"; the Avataṃsaka calls it the "dharmadhātu"; it is also "suchness," "true liberation," "dharma-nature," and "emptiness of nature." This principle clarifies wisdom; it is also called "original awakening." Therefore the Da zhidu lun says: "Though that is a single dharma, the Buddha speaks of diverse names, establishing distinct words for it according to the classes of sentient beings." Question: Why does the single dharma of the true mark have many names? Answer: If the dharma had a fixed name, a single name should not be many; responding to beings, it has many names, so we clearly know the dharma has no name. The Hīnayāna Āgamas and the like determine two Dharma gates: in brief words, attaining the undefiled, one discards defilement and grasps purity. In the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the three vehicles jointly practice the ten grounds and so forth, both extinguishing the two extremes and together verifying non-arising, which is called determining non-duality. In the gradual Mahāyāna, traversing the fifty-two stages with differentiated cultivation, internally contemplating non-arising non-duality is called [essence], while externally engaging with existence is duality, which is called function; this is called both dual and non-dual. As for the perfect and subtle Mahāyāna, it is never not extinguished and never not illuminating; illuminating is precisely identical; relying on duality it clarifies non-duality, and relying on non-duality it clarifies duality. These two and non-two are all inconceivable. The preceding sūtras and treatises are all the Tathāgata's skillful means to guide beings; exhausting the source and plumbing the nature, this is the ultimate.
Third, explaining the word "entering." Entering means: entering the gate of non-duality is awakening. Entering awakening and understanding, entering the principle—therefore it is called "entering." Not awakening is called not entering. However, discussing its true awakening: fully realizing the two emptinesses, the mind has nothing to be apprehended—this is called exhausting characteristics. How could there be entering or not entering? This awakening's essence lacks provisional names; since declaring awakening lacks it, it is likewise explained through provisional characteristics. The various sūtras and the base text here explain entering differently, which can also be analyzed through four propositions. The Lotus Sūtra speaks of exiting the burning house and exiting the conjured city; this sūtra speaks of entering the gate of non-duality, and also speaks of entering the Dharma gate of all Buddhas. Speaking of exiting: deluded bondage is like a prisoner residing in a jail; if one realizes the nature of affliction is empty, the bond is spontaneously released; release is called exiting. However, although the essence originally lacks arising, one may borrow "exiting" to name it. Speaking here of entering clarifies that being deluded about principle, losing the true mind and chasing after false objects, is called exiting; if one realizes that the false is precisely the true and verifies principle, it is called entering. Although in verification there is no entering that can be entered, one borrows "entering" to name it. Thus, the Lotus Sūtra takes escaping affliction as exiting, while this sūtra takes harmonizing with principle as entering; from this we know that the two teachings are never the same, yet the two principles are never different. Again, the Lotus Sūtra says: "That person has recently exited, not long ago"; it also says: "I peacefully managed to exit from this burning gate"; it also says: "and is born into the rotten, old burning house of the three realms"—this is both entering and exiting. Awakening to principle and shedding bondage is exiting; descending in great compassion to transform is entering. Therefore the Mahāparinirvāṇa Sūtra says: "When coming he is a Sugata, knowing the time he is a Sugata, hence he is called a Sugata." These are all called entering through both entering and exiting.
Entering through neither exiting nor entering: Nārāyaṇa says: "The worldly and the supramundane are two; the nature of the worldly being empty is itself the supramundane. Within it there is no entering, no exiting, no overflowing, and no scattering: this is entering the gate of the non-dual Dharma." This is called entering through neither entering nor exiting.
"Seeing the true nature of defilement": the nature of defilement is of itself non-existent; realizing that defilement is without defilement is called the true nature of defilement.
"That movement is thought": movement is the flowing movement of discrimination; thought is one-pointed non-discrimination. Without movement there is no thought; if there is movement there is thought. If movement is directly empty, what thought could there be?
"Vajra wisdom": thoroughly penetrating the non-arising of the middle way, the hundred negations are spontaneously resolved, bondage and liberation are eternally extinguished, and breaking through affliction plumbs the source; this is called vajra. It is another name for the knowledge of the forbearance of non-arising dharmas.
"Contaminated and uncontaminated": being deluded about principle and stranded in affliction is called contaminated; awakening to principle and tallying with the true is called uncontaminated. The provisional teaching takes [the stages] before the grounds as contaminated, and ascending the grounds and above as uncontaminated. In the Hīnayāna Abhidharmakośa, [the stages] before seeing [the path] are called contaminated, and those who have seen the path are called uncontaminated. These are all provisional explanations, not the ultimate explanation. The present sūtra takes the myriad entanglements as directly true, with no residual affliction in principle; affliction being identical to truth, there is no duality. Therefore it says: "If one attains the equality of all dharmas, one does not give rise to the marks of contaminated or uncontaminated." Master Daosheng also says: "The principle of myriad goods is identical, together uncontaminated." The explanation says: The myriad goods originally exist, all relying on principle to arise; since principle is without difference, good does not permit duality. Only according to the causes of right and wrong do distinct names arise from application; discussing their essence of understanding, it is merely clear illumination. Although at the beginning they cannot be used simultaneously, at the culmination they spontaneously fuse into a single liberation. Since right and wrong are taken as principle, down to engaging with the slightest strand at the beginning, all are uncontaminated. Just as light can remove darkness, there is no darkness it does not remove; only because the light is faint and the darkness prevalent, it cannot be extinguished all at once, not that the principle of light is insufficient.
Conditioned: the arising and ceasing of the three realms is conditioned; the tranquility and cessation of nirvāṇa is unconditioned.
"From the self arises duality": taking the single dharma of the self as that which awaits, all dharmas are taken as that which is awaited. In this way, touching conditions and confronting objects, self is in all cases dual. The preceding bodhisattvas all specifically correlated that which awaits and that which is awaited; here, that which awaits is specific, while that which is awaited is general. Below it says that having apprehension constitutes duality, where both that which awaits and that which is awaited are general. In this way, approaching a single dharma, myriad dharmas are all awaited, hence it directly says having apprehension.
"Delighting in nirvāṇa and so forth": this delights [in nirvāṇa] and is repulsed [by worldly existence] as two; it does not explicitly mention the worldly. Why? Because it was already clarified before and cannot be repeated.
"Not seen by the fleshly eye": Master Zhao [says]: "It can be met through spirit; it is difficult to seek through phenomena." This clarifies that it cannot be seen with the fleshly eye, but can only be awakened to and understood with the wisdom eye.