觀音玄義 2.10

2.10

Second, to clarify the universal gate consists of two parts: first, clarifying the gates in a general manner; second, explaining them through ten meanings. The general [treatment] has six points: first, briefly listing the names of the gates; second, showing the characteristics of the gates; third, clarifying the expedient and the real; fourth, clarifying universal and non-universal; fifth, treating them according to the four accommodations; sixth, clarifying the contemplation of the mind. As for listing the names of the gates: in common usage derived from the worldly, just as a person's door or gate leads to the dwellings of the noble or lowly, the base take the ten unwholesome deeds and five heinous sins as gates leading to the three evil destinies; the pure and elevated take the five precepts, ten good deeds, four dhyānas, and four formless attainments as gates leading to humans and devas; outsiders take annihilationism and eternalism as gates leading to delusion and suffering; craving takes the four inversions as gates, and views take the four propositions as gates. Although good and evil differ, to bundle them together, they are all gates of the worldly realm with outflows, leading only to saṃsāra. If we discuss gates in terms of the Buddha-dharma, they are also numerous: the four gates of the Tripiṭaka lead to nirvāṇa with remainder and without remainder; the four gates of the shared teaching lead proximately to the transformed city and distantly to the ever-abiding; the four gates of the distinct teaching gradually lead to the ever-abiding; the four gates of the perfect teaching suddenly lead to the ever-abiding. These are four times four, sixteen teaching gates, and there are also sixteen contemplation gates, making thirty-two gates in total. The distinguishing of their characteristics regarding the meaning of being able to lead through is found in the Great Text's Profound Meaning.