English
English version: And fully possesses (Buddha-nature). Moreover, how about sentient beings sensing the Buddha in their minds, and the Buddha responding to the sentience in the minds of sentient beings? The substance of the sensing and responding is the same, so what difference is there between the benefits of expedient means and reality? Therefore, it is said that only Bodhisattvas are taught, not the Two Vehicles (Śrāvakas and Pratyekabuddhas), and none who hear the Dharma fail to become Buddhas. Only then can it be called receiving nourishment without differentiation. Therefore, below, the concluding text indicates three meanings: First, clarifying that the ten gates interpenetrate and the principle-substance is not different: First, explaining the oneness of principle through the ten gates. Each gate reveals that the Three Thousand are identical to emptiness, provisional existence, and the middle way. Since the ten gates are like this, so are the Ten Mysteries. Therefore, it is said that they interpenetrate and enter into the oneness of principle. Second, as in 'Environment' below, explaining the oneness of principle through the Ten Mysteries. The Three Thousand of inherent nature are identical to emptiness, provisional existence, and the middle way, and are called the Three Aspects of Environment; the Environment can inspire wisdom, illuminating these Three Thousand as identical to emptiness, provisional existence, and the middle way, hence they are called the Three Aspects of Wisdom; wisdom can guide practice, aligning with these Three Thousand as identical to emptiness, provisional existence, and the middle way, hence they are called the Three Aspects of Practice. This is the nine-fold theory in cultivation, where nine is simply three, and each one possesses three, with opening and closing being unobstructed. Although there are shallow and deep levels in the accomplishment of merit and progression through stages, the perfect fusion of the three nines has never been different. The ultimate of the three nines is equal to those Three Thousand as identical to emptiness, provisional existence, and the middle way, and are called the Three Dharmas. It is because of emptiness, provisional existence, and the middle way that function can arise, and the causes and effects of other beings are also like this. Therefore, all ten chapters can be called 'Mysterious' from beginning to end. Second, as in 'Since it is' below, clarifying that a single thought encompasses contemplation and practice, which can be recognized, in three aspects: First, clarifying the function of contemplation and observation in a single thought. Although the Dharma encompassed by the above Ten Gates and Ten Mysteries is vast, it is all within the single thought of an ordinary person. The Three Thousand Worlds are identical to emptiness, provisional existence, and the middle way. The Three Aspects of Inherent Nature are the environment, the Three Aspects of Cultivation are the contemplation, accomplishment is the result, and function is transforming others. If it is not gathered back into the mind-Dharma, how can one accomplish oneself and others? Therefore, the function of 'The Essentials' is extremely great. Second, as in 'If understood' below, clarifying the key to the mind-Dharma's accomplishment. To say 'not far' means that the Three Thousand in a single thought are all-encompassing, hence not far; the Three Contemplations in a single mind are easy to accomplish, hence not far. Third, as in 'Therefore, again' below, clarifying that restating contemplation and practice makes it easy to understand. Gathering those boundless Dharma characteristics of the Ten Mysteries into the Ten Gates, not apart from a single thought, allows those who cultivate contemplation to recognize it. The author repeatedly shows why one would still be confused? --------------------------------------------------------------------------------
Chinese
三、首题下，明得意符文总别无异。此之十门虽在迹门之后，仍例本门，复将释名例余四章，故知五义释题尽备，故云既尔。此既一部都名，必览三分诸品别相而立，既得总意，令将此总符彼别文，故云可知。欲销一部文文句句，皆须预知绝待之意，无不入心成乎观行。傥迷兹旨销彼别文，何能显妙乎？ 问：“他云，释名是总、三章是别，名中具三即览别为总，将此四章符教相文则可知也。今以首题为总，经文为别，据何所出？” 答：“名总三别，少分可然，以教相为符文，全不允当，况余四章前文已例，不须更示，令依《记》文云：‘所以释题不可率尔，题下别释理非容易。’岂非以题为总、以文为别？” 问：“观心既非此部正意，何故十门皆约观释？岂作者特违部意邪？” 答：“文初既云观心乃是教行枢机，信非闲缓之义，但为妙义难解，故部中判教生解义强、观且旁示，然部之妙旨乃《摩诃止观》之大体也。何者？若非三千空假中，何能顿止三惑、圆观三谛，故《义例》云‘唯依本迹显实’，应知《止观》用此妙义为能止能观，盖不思议境即观，故三障四魔为所止所观也。故千如妙旨，玄文广约众生法示之，《文句》广约佛法明之，此十门欲与《止观》同成观体，皆专 现代汉语译本： 三、首题之下，说明领会总题的意义在于用总体的概念去印证各个局部的概念，这样才能明白它们之间并无差异。这十门虽然在迹门之后，仍然遵循本门的惯例，再次像其余四章一样解释名称，因此可知五义释题已经完备，所以说‘既尔’。这既然是一部经的总名，必须通览三分（指经文的三个部分）中各个品目的不同表相才能确立。既然已经理解了总体的意义，就能用这个总体的概念去印证各个局部的经文，所以说‘可知’。想要理解一部经的每一句每一字，都必须预先了解绝对和相对的意义，这样才能无不入心，成就观行。如果迷惑于这个宗旨，去理解那些局部的经文，又怎么能够彰显妙义呢？ 问：‘别人说，解释名称是总体的，三章是局部的，名称中包含了三章的内容，就是通过理解局部来把握总体，用这四章来印证教相的经文就可以理解了。现在你以首题为总体，经文为局部，是根据什么呢？’ 答：‘说名称是总体的，三章是局部的，这在小部分上是可行的。但用教相来印证经文，完全不恰当。况且其余四章，前面的经文已经举例说明，不需要再重复说明。应该按照《记》（指《法华经玄义释签》）中的说法：‘所以解释题目不可以草率，在题目下分别解释义理并非易事。’这难道不是以题目为总体，以经文为局部吗？’ 问：‘观心既然不是这部经的正意，为什么十门都围绕观来解释？难道是作者故意违背这部经的本意吗？’ 答：‘经文一开始就说观心是教和行的关键，确实不是可有可无的意义。只是因为妙义难以理解，所以经中判教是为了产生理解，义理方面比较强，观只是辅助说明。然而这部经的妙旨，正是《摩诃止观》（《摩诃止观》，佛教天台宗的重要著作）的总体。为什么呢？如果不是三千空假中，怎么能顿止三惑、圆观三谛？所以《义例》（指《法华玄义义例》）说‘唯依本迹显实’，应该知道《止观》用这个妙义作为能止能观的工具，因为不思议境就是观，所以三障四魔就是所止所观的对象。所以千如妙旨，《玄文》（指《法华玄义》）广泛地用众生法来阐述，《文句》（指《法华文句》）广泛地用佛法来阐明。这十门想要与《止观》共同成就观体，都专门’
English
English version: Three, under the initial title, it is clarified that understanding the meaning of the overall title lies in using the overall concept to verify each partial concept, so as to understand that there is no difference between them. Although these ten gates are after the Trace Gate, they still follow the example of this gate, and again explain the name like the remaining four chapters. Therefore, it can be known that the explanation of the title with five meanings is complete, hence the saying 'already so'. Since this is the overall name of a scripture, it is necessary to thoroughly examine the different appearances of each chapter in the three divisions (referring to the three parts of the scripture) in order to establish it. Since the overall meaning has been understood, this overall concept can be used to verify each partial scripture, hence the saying 'knowable'. To understand every sentence and every word of a scripture, it is necessary to know the meaning of the absolute and the relative in advance, so that it can be internalized and achieve contemplation and practice. If one is confused by this purpose and tries to understand those partial scriptures, how can one reveal the wonderful meaning? Question: 'Others say that explaining the name is overall, the three chapters are partial, and the name contains the content of the three chapters, which is to grasp the overall by understanding the partial. Using these four chapters to verify the scriptures of the teaching aspect can be understood. Now you take the initial title as the overall and the scriptures as the partial, what is the basis for this?' Answer: 'Saying that the name is overall and the three chapters are partial is feasible in a small part. However, using the teaching aspect to verify the scriptures is completely inappropriate. Moreover, the previous scriptures have already exemplified the remaining four chapters, so there is no need to repeat the explanation. It should be in accordance with the statement in the 'Record' (referring to the 'Annotations on the Profound Meaning of the Lotus Sutra'): 'Therefore, the explanation of the title cannot be hasty, and it is not easy to explain the principles separately under the title.' Isn't this taking the title as the overall and the scriptures as the partial?' Question: 'Since contemplating the mind is not the main intention of this scripture, why do the ten gates all revolve around contemplation to explain? Is it that the author deliberately violated the original intention of this scripture?' Answer: 'The scripture initially states that contemplating the mind is the key to teaching and practice, and it is indeed not a dispensable meaning. It is only because the wonderful meaning is difficult to understand, so the judgment of teaching in the scripture is to generate understanding, the aspect of reasoning is relatively strong, and contemplation is only an auxiliary explanation. However, the wonderful purpose of this scripture is precisely the overall structure of the 'Mahayana Cessation and Contemplation' ('Mahayana Cessation and Contemplation', an important work of the Tiantai school of Buddhism). Why? If it were not for the three thousand aspects of emptiness, provisionality, and the middle way, how could one suddenly stop the three delusions and perfectly contemplate the three truths? Therefore, the 'Exemplary Meaning' (referring to the 'Exemplary Meaning of the Profound Meaning of the Lotus Sutra') says 'Only rely on the original and trace to reveal the reality'. It should be known that 'Cessation and Contemplation' uses this wonderful meaning as the tool for cessation and contemplation, because the inconceivable realm is contemplation, so the three obstacles and four demons are the objects of cessation and contemplation. Therefore, the wonderful purpose of the thousand suchnesses, the 'Profound Text' (referring to the 'Profound Meaning of the Lotus Sutra') extensively uses the Dharma of sentient beings to elaborate, and the 'Commentary' (referring to the 'Commentary on the Lotus Sutra') extensively uses the Dharma of the Buddha to clarify. These ten gates want to jointly achieve the body of contemplation with 'Cessation and Contemplation', and all specialize' --------------------------------------------------------------------------------
Chinese
约心法说之，所以节节云一念或心性刹那等也。故总结文云，令观行可识。前文云‘则彼此昭著法华行成’，又云‘故撮十妙为观法大体’，应知前四门为十乘观体，后六门为起教观体也。大部既教广观略，此文乃行正解旁，互相显映，方进初心，岂重述十门但销名相而已。愿诸闻见，如理思修云尔。” 十不二门指要钞卷下 现代汉语译本：关于约心法（Yue Xin Fa，约束心念之法）的解说，所以才逐一提到一念（Yi Nian，一个念头）或者心性刹那（Xin Xing Chana，心性的瞬间）等等。因此总结性的文字说，使观行（Guan Xing，观照修行）可以被认识。前面的文字说，‘那么彼此昭著，法华行（Fa Hua Xing，《法华经》的修行）成就’，又说‘所以撮取十妙（Shi Miao，十种微妙）作为观法（Guan Fa，观修方法）的大体’，应当知道前面的四门是十乘观体（Shi Sheng Guan Ti，十乘观法的本体），后面的六门是起教观体（Qi Jiao Guan Ti，发起教化的观法本体）。《摩诃止观》（Da Bu，指《摩诃止观》）既然是教义广博而观法简略，这篇文章乃是修行正解而旁及其他，互相辉映，才能够进入初心，难道只是重述十门，仅仅消除名相而已吗？希望所有听闻和见到的人，能够如理思维和修习。’ 《十不二门指要钞》（Shi Bu Er Men Zhi Yao Chao）卷下