妙法蓮華經玄義 9.6

9.6

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.