大方廣佛華嚴經隨疏演義鈔 87.4

87.4

疏「第五法寶髻寄於無癡亂行」者，以慧資定，靜無遺照、動不離寂，名無癡亂。疏「尋教得解即教四門」等者，但約詮旨以為二種四門，亦約教為信行、約理為法行。若準新經言「面各二門」，故有八門，則亦可即就四門存泯不同以為八耳。如一有門，見心妙有而入法界，則是有門；若取於有，即拂有相，名非有門。此有中有二矣。二空者，知法空寂即是空門；以空為空門，便權說非空門。三若謂妄惑本空、真智不空，即亦有亦空門。謂有二體，斯門亦權，故說妄因真立；妄無妄源，真對妄宣，真非真矣。則雙存兩亡，則為亦有亦非有、亦無亦非無門。四若謂欲言其有，無相無名；欲言其無，聖以之靈。為非有非無門。若滯雙非，未逃戲論，故復拂之，此雙非門。為但是遮為有所表，但遮同無。有表同有，還成有無故。此雙非，言思亦絕，名非非有非非無門。故有八門。得意為門，失意此八亦非門矣。

Regarding the commentary's: "Fifth, Ratnacūḍa entrusts to the Practice of Non-Deluded Confusion": through wisdom aiding concentration, quiescence does not leave out illumination, and movement does not depart from tranquility; this is called non-deluded confusion. Regarding the commentary's: "Seeking the teaching and attaining understanding, which refers to the four gates of teaching": this merely explains the two kinds of four gates in terms of expression and meaning, and also in terms of teaching as practice through faith and in terms of principle as practice through Dharma. If according with the new translation of the sūtra which states "each face has two gates", there are eight gates; this can also be taken simply as eight gates based on the difference of preserving or eliminating the four gates. For example: First, the gate of existence: seeing the wonderful existence of the mind and entering the dharmadhātu is the gate of existence; if one clings to existence, one immediately wipes away the characteristic of existence, which is called the gate of non-existence. Within this existence, there are two. Second, regarding emptiness: knowing that dharmas are empty and tranquil is the gate of emptiness; taking emptiness as the gate of emptiness, one expediently teaches the gate of non-emptiness. Third, if one asserts that delusive confusion is fundamentally empty while true cognition is not empty, this is the gate of both existence and emptiness. If one asserts that there are two substances, this gate is also expedient; hence it is taught that delusion is established dependent on truth, delusion has no root of delusion, and truth is declared in opposition to delusion—thus truth is not true. Then, both preserving and eliminating both forms the gate of both existence and non-existence, and both non-existence and non-non-existence. Fourth, if one asserts that to call it existent, it lacks characteristics and names, and to call it non-existent, the sages operate miraculously by it, this is the gate of neither existence nor non-existence. If one stagnates in double negation, one has not escaped prapañca, and so one wipes it away again; this is the double negation gate. Whether it is merely negation or has something it signifies: mere negation is identical to non-existence, while signifying something is identical to existence, which turns back into existence and non-existence. Therefore, in this double negation, words and thoughts are also terminated, which is called the gate of neither non-existence nor non-non-existence. Thus there are eight gates. When one grasps the meaning, they serve as gates; when one loses the meaning, even these eight are not gates.