大方廣佛華嚴經隨疏演義鈔 6.35

6.35

疏「是知小大各有四門」下，第三結立正義也。此則縱而奪之。縱其初有次空則各得一門之意，奪其不識四門之意則初有次空之旨全乖。言四門者，小乘以阿毘曇為有門，毘曇即今《俱舍》，遵一切有部故。《成實》即是空門，實義是空故。以昆勒論即亦有亦空門，其非有非空門，未見論文，即是惡性車匿見此入道。有云：犢子部亦計我非有非無。恐未指定。大乘四門者，如《涅槃》云「一切眾生皆有佛性，如乳有酪性等。」斯即有門也。又云「石無金性，乳無酪性。眾生佛性猶若虛空、迦毘羅城空、大涅槃空。」即空門也。又云「眾生佛性亦有亦無。何以為有？一切眾生悉同有故。何以為無？為從善方便而得見故。」即亦有亦無門。又云「眾生佛性即是中道，非有如虛空、非無如兔角，百非斯遣。」此即非有非無門也。若取經論，《唯識》多明有門，《掌珍》多辯空門，《辯中邊論》多辯亦有亦空門，《中》、《百論》多辯非有非空門。

Regarding the commentary's "Thus we know that the Hīnayāna and Mahāyāna each have four gates..." onward, this is the third part: concluding by establishing the correct doctrine. This proceeds by concession and elimination. Conceding that first there was existence and next emptiness means they each captured the intent of a single gate; eliminating their ignorance of the intent of the four gates means that the purport of "first existence and next emptiness" completely falls apart. As for the four gates, in the Hīnayāna, the Abhidharma serves as the gate of existence; the Abhidharma is the present Kośa, as it follows the Sarvāstivāda school. The Tattvasiddhi serves as the gate of emptiness, because the real meaning is emptiness. The Guṇabhadra-śāstra (?) serves as the gate of both existence and emptiness. As for its gate of neither existence nor emptiness, though treatises have not been seen, it was through encountering this that the obstinate Channa entered the path. Some say: the Vātsīputrīya also posits that the self is neither existent nor non-existent, but this is perhaps not definitive. As for the four gates of the Mahāyāna, as the Nirvāṇa Sūtra says: "All sentient beings possess buddha-nature, just as milk possesses the nature of curd, etc." This is the gate of existence. It also says: "Stone has no nature of gold, and milk has no nature of curd. Sentient beings' buddha-nature is like empty space, the emptiness of the city of Kapilavastu, and the emptiness of great nirvāṇa." This is the gate of emptiness. It also says: "Sentient beings' buddha-nature is both existent and non-existent. Why is it existent? Because all sentient beings equally possess it. Why is it non-existent? Because it is seen through skillful means." This is the gate of both existence and non-existence. It also says: "Sentient beings' buddha-nature is precisely the Middle Way, not existent like empty space, not non-existent like a rabbit's horns, with the hundred negations entirely dismissed." This is the gate of neither existence nor non-existence. If drawn from sūtras and treatises, the Vijñaptimātra mostly elucidates the gate of existence; the Karatalaratna mostly debates the gate of emptiness; the Madhyāntavibhāga-śāstra mostly debates the gate of both existence and emptiness; and the Mūlamadhyamakakārikā and Śataśāstra mostly debate the gate of neither existence nor non-existence.