妙法蓮華經玄義 8.114

8.114

初、明有門，謂生死法，本非世性、微塵、父母所作，乃是無明正因緣法，出生諸行煩惱、業、苦，三道悉皆是有。一切有為，無常、苦、空、無我，能發得煗、頂、世第一法，發真無漏因，用真修道。此則道諦，亦是有。子果既斷，得有餘、無餘涅槃。故《大集》云：「甚深之理不可說，第一實義無聲字，陳如比丘於諸法，獲得真實之知見。」此則因滅會真，真亦是有。此是諸阿毘曇論之所申，見有得道，即有門也。

First, clarifying the gate of existence: this means that the dharmas of birth-and-death are originally not made by the prakṛti of the world, by minute particles (paramāṇu), or by father and mother; they are dharmas of direct causes and conditions from ignorance, producing all conditioned actions, defilements, karma, and suffering—the three paths are all existent. All conditioned things are impermanent, suffering, empty, and non-self; they can give rise to heat, summit, and worldly supreme dharmas, giving rise to the true untainted cause, and using the real to cultivate the path. This truth of the path is also existent. Once seed and fruit are severed, one attains nirvāṇa with remainder and without remainder. Therefore the Mahāsaṃnipāta Sūtra states: 'The extremely profound principle cannot be spoken; the supreme real meaning is without sounds or graphs. The monk Kauṇḍinya, regarding all dharmas, attained true knowledge and vision.' This is encountering the real through cessation; the real is also existent. This is what is expounded in all the Abhidharma treatises: attaining the path by seeing existence is the gate of existence.