法華玄論 5.11

5.11

答：具有二義。一者法門秤門，則方便當體是門，如《華嚴》中諸善知識種種法門，或弄砂或相戲等皆法門也。今亦爾，如來有二種門：一方便門、二者真實門，但此二門各有開閉。昔不言三是方便，故方便扉掩；今說三是方便，故方便門開。昔不說一是真實，故真實門閉；今說一是真實，故真實門開也。二者此方便法門復通實相，故三乘方便為一乘門。實相亦有二義故名門：一者當體虛通故名為門，如《淨名》不二法門、《華嚴》法界法門等；二者能通方便故為方便作門。

Answer: It has both meanings. First, when a dharma-gate is called a gate, then skillful means is a gate in and of itself, just as in the *Avataṃsaka*, the various good friends have various dharma-gates, whether playing with sand or playing together, all of which are dharma-gates. It is also so now: the Tathāgata has two kinds of gates: first, the gate of skillful means; second, the gate of the real. However, each of these two gates has its opening and closing. Formerly, he did not say that the three are skillful means, so the doors of skillful means were shut; now, he says that the three are skillful means, so the gate of skillful means is opened. Formerly, he did not say that the one is the real, so the gate of the real was closed; now, he says that the one is the real, so the gate of the real is opened. Second, this dharma-gate of skillful means furthermore leads through to the true mark; hence the skillful means of the three vehicles serves as the gate to the one vehicle. The true mark is also called a gate according to two meanings: first, because it is open and unobstructed in its very essence, it is called a gate, like the non-dual dharma-gate of the *Vimalakīrti* (*Jìngmíng*), the dharmadhātu dharma-gate of the *Avataṃsaka*, and so forth; second, because it can lead through to skillful means, it serves as a gate for skillful means.