Threefold Discourse - Huayan School, Tiantai School, and Nántou School

Author: Zeng Qihai
Publisher:
Publish Date: 2006-08-01
Features: Zhiyuan aims to "" based on parables, meaning he seeks to generalize abstract theories from vivid metaphors. Zhiyuan explains the "Mysterious" principles through ten aspects, known as the "Ten Mysterious Gates." This is the third content in Zhiyuan's explanation of the causal origination of the Dharmadharma realm and his original theoretical contribution. , while also possessing the "Gate of Corresponding Simultaneity." Zhiyuan believes this gate is "about correspondence, without prior or later distinction." He holds that all phenomena in the universe are not independently arising but are interconnected and integrated through mutual reliance.
From a temporal (vertical) perspective, the present universe cannot exist independently without the past, nor can it exist without the future. Therefore, the present encompasses both the past and the future; similarly, the past encompasses both the present and the future; and the future encompasses both the present and the past. All phenomena across the three periods (past, present, future) are interdependent and mutually supportive, thus the three periods are one moment—this is called "simultaneous fullness."
From a spatial (horizontal) perspective, though all phenomena in the universe may differ, they are inseparably integrated through mutual reliance and unity. One encompasses all, and all encompass one without hindrance. By observing the relationship between time and space in this way, without distinctions of priority or beginning/end, it is like a drop of seawater containing all flavors. This gate serves as a general summary of the ten mysterious gates.
Second, the "Gate of the Indra Net Realm." This gate is "about analogy." Using the metaphor of the Indra Net from the Sutra of Universal Virtue, it illustrates how Buddhist teachings and all phenomena in the world mutually reflect and are infinitely layered. It demonstrates that the causal origination of the Dharmadharma realm is boundless, as the scripture states: "All Buddhas, with wisdom, discern that the realm of Indra contains no remainder."
Third, the "Gate of Hidden and Manifest Both Accomplished." This gate is "about causation." All phenomena in the universe are both essence and manifestation—the essence is hidden, and the manifestation is visible. Since essence and manifestation are inherently unified, manifestation cannot exist without essence, and essence cannot exist without manifestation. Hidden and manifest coexist, like a moon in autumn sky, light and darkness intertwined. Moreover, this hidden and manifest are not mutually obstructed; essence can transform into manifestation, and manifestation can transform into essence. It is secretive and profound, mysterious and profound. The secreturer is manifest, and what is secreted is hidden; hidden and manifest are mutually secret, without priority or sequence, hence the name "Gate of Hidden and Manifest Both Accomplished."
Fourth, the "Gate of Microscopic Mutual Accommodation." This gate is "about characteristics." For characteristics, both large and small things can coexist and manifest simultaneously without hindrance. All phenomena in the universe remain in their own positions without losing their essence, yet they all manifest within a single realm, like many mustard seeds contained in a glass jar. Thus, it is called the "Gate of Microscopic Mutual Accommodation."
Fifth, the "Gate of Ten Periods Separated but Different." This gate is "about periods." "Ten periods" refer to the three periods (past, present, future) within each of the three periods (past, present, future), totaling nine periods ("three periods in one thought, combined with the previous nine to make ten periods"). Though these periods are distinct ("separated"), they are also unified ("different," like fingers forming a fist without losing their individuality). This gate explains the temporal aspect of perfect integration, where the length, order, and even a single thought are all mutually inclusive and free of obstruction.
Sixth, the "Gate of Pure and Impure Containing Virtue." This gate is "about actions," meaning it addresses practice. "For example, if one speaks of a single practice of generosity, all methods are called generosity, hence 'pure.' Yet this practice of generosity encompasses all virtuous actions, hence 'impure.' Thus, purity and impurity do not hinder each other, hence 'containing virtue.'" This explains that Buddhist teachings mutually encompass one another; practicing one method is equivalent to practicing all, as one encompasses all.
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