觀音玄義 2.11

2.11

Second, showing the characteristics of the gates: The four gates of the Tripiṭaka are: the Abhidharma is the gate of existence; the Tattvasiddhi is the gate of emptiness; the Piṭaka is the gate of both emptiness and existence; and the Channa is the gate of neither emptiness nor existence. Each extensively clarifies the practice and methods, determining the ranks of sages and saints; through the gate, one penetrates to the principle. The four gates of the shared teaching are: illusory existence, illusory emptiness, both emptiness and existence, and neither emptiness nor existence. Each constitutes practical characteristics, determining the ranks of sages and saints; through the gate, one penetrates to the principle. As for the four gates of the distinct teaching: contemplating Buddha-nature as like a bottle or basin in a dark room is the gate of existence; contemplating Buddha-nature as like the emptiness of the empty city of Kapilavastu is the gate of non-existence; contemplating Buddha-nature as like gold in stone, where a person of merit finds the treasure while a sinful person sees stone, is the gate of both existence and non-existence; contemplating Buddha-nature as free from the two extremes, which is the middle way, is the gate of neither existence nor non-existence. Each constitutes practical characteristics, determining the ranks; through the gate, one penetrates to the principle. The names of the four gates of the perfect teaching are no different from the distinct, but one gate is immediately three gates, and three gates are immediately one gate—neither one nor four, without the difference of successive distinctness; perfectly integrated, they are the four that are not four. Each determines the characteristics of inconceivable practices and stages; through the gate, one penetrates to the principle. These meanings are all in the Great Text.