[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 9.6 # 妙法蓮華經玄義 9.6 妙法蓮華經玄義 9.6 - **Language:** Classical Chinese ### [9.6](https://indike.org/pramana/in.bauddha.taisho.1716.9.6) 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. > — English (machine translation) (machine translation) - [Previous: 9.5](https://indike.org/pramana/in.bauddha.taisho.1716.9.5) - [Next: 9.7](https://indike.org/pramana/in.bauddha.taisho.1716.9.7) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1716.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.9.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.9.6](https://indike.org/pramana/in.bauddha.taisho.1716.9.6) · Pramāṇa