大般涅槃經義記 8.93

8.93

初中如來先汎舉疑以勸其問，下許酬答。初中法門差別無量，今此且舉十門勸之：一三寶門；二四諦門；三二諦門，謂實、不實，實是真諦，不實世諦；四八修門，觀生死法為無我等、觀涅槃法以為我等；五三乘門，權有三乘、實無三乘；六佛性門，眾生有性、外法無性；七假實門，假有眾生、實無眾生；八有無門，有、無多含；九真妄門，佛性是真、妄情不真；十因果門，有因、無因，有果、無果，出世因果，有作、無作，有業、無業，有報、無報，世間因果，亦可前對性淨因果，後對方便。「今恣汝」者總勸令問，「吾當為」下許為酬答，「我不見」等明己能答。

In the first, the Tathāgata first broadly raises doubts to encourage his questioning, and below promises to reply. In the first, the Dharma-gates have countless distinctions, but here ten gates are provisionally raised to encourage him: 1. the Three Jewels gate; 2. the four truths gate; 3. the two truths gate, meaning the real and unreal, the real being the ultimate truth and the unreal the conventional truth; 4. the eight cultivations gate, contemplating the dharmas of birth and death as non-self, etc., and contemplating the dharmas of nirvāṇa as self, etc.; 5. the three vehicles gate, provisionally there being three vehicles and truly no three vehicles; 6. the buddha-nature gate, sentient beings having the nature and external dharmas having no nature; 7. the provisional and real gate, provisionally there being sentient beings and truly no sentient beings; 8. the existence and non-existence gate, existence and non-existence having many connotations; 9. the true and false gate, buddha-nature being true and delusive sentiments not true; 10. the cause and effect gate: having cause and without cause, having effect and without effect, which are supramundane cause and effect; having action and without action, having karma and without karma, having retribution and without retribution, which are mundane cause and effect; or alternatively, the former pairs correspond to naturally pure cause and effect, and the latter to expedient means. "Now as you please" generally encourages causing him to ask; from "I shall for..." onward promises to reply; "I do not see..." etc., explains his own ability to answer.