妙法蓮華經玄義 9.6

9.6

然別門雖作定說，如是諍論，諸佛境界，二乘不知，豈同外道耶？圓門虛融微妙，不可定執，說有不隔無，約有而論無；說無不隔有，約無而論有。有無不二，無決定相，假寄於有，以為言端。而此有門亦即三門，一門無量門，無量門一門，非一、非四，四一一四，此即圓門相也。

However, although the distinctive gate makes definitive statements, leading to such contention, it is the realm of the buddhas, unknown to the two vehicles; how could it be the same as non-Buddhists? The perfect gate is empty, interpenetrating, subtle, and wondrous, and cannot be grasped definitively: speaking of existence does not obstruct non-existence, discussing non-existence in terms of existence; speaking of non-existence does not obstruct existence, discussing existence in terms of non-existence. Existence and non-existence are non-dual, without definitive marks; one merely provisionally relies on existence as the starting point of speech. Yet this gate of existence is itself the three gates; one gate is immeasurable gates, immeasurable gates are one gate; it is neither one nor four, four are one and one is four—this is the characteristic of the perfect gate.