本願藥師經古迹 1.15

1.15

述曰：廣說門中有六對門。一饒益淨穢門，即初二願，淨土一切如我身故，乃至世界中間幽冥眾生皆逐意故。二世出世間門，即次二願，以人天乘無所乏故，乃至行邪道者隨其種姓安住三乘菩提道中，不定二乘皆以大乘而安立故。三存戒存身門，即次二願，不缺重戒，具三聚故、六根之身皆得淨故。此中下劣，不具標句也。雖具諸根，不勝妙故及有缺故。言醜陋者，釋身下劣。言頑愚者，釋意下劣。盲聾等下，釋眼耳舌身根不具。癲狂，釋意根不具。種種病苦，攝鼻等病。端正等四，如次翻上。四除內外苦門，即次二願，一能除外緣逼切苦。無救者，標無醫藥也。無歸者，標無親等也。今得佛醫法藥聖財，故除病等乃至豐足。二能轉內緣女身苦，如《涅槃經》「一切女人皆是眾惡之所住處」。五內外解縛門，即次二願，攝置正見，解惡見縛。證無上道，出魔羂故。以威神力，出刑縛故。六志食與衣門，即次二願，以食法味而建立故、以妙衣等而令滿足故。

The commentary states: Within the section of broad explanation, there are six paired gates.
First is the gate of benefiting the pure and the defiled: that is, the first two vows, because in the pure land all are like my body, up to [the vow that] beings in the dark intervals between worlds will all follow their inclinations.
Second is the gate of mundane and supramundane: that is, the next two vows, because [beings of] the human and heavenly vehicles lack nothing, up to [the vow that] those walking heterodox paths are, in accordance with their spiritual disposition, settled in the bodhi path of the three vehicles, and those in the indefinite two vehicles are all established in the Great Vehicle.
Third is the gate of preserving precepts and preserving the body: that is, the next two vows, because they do not breach the major precepts and are endowed with the three collections [of precepts], and their bodies with six sense organs all attain purity. Here, "inferior and vile" is an uncompounded heading clause. Although possessing all the sense faculties, they are not superior and wondrous, and they have defects. The term "ugly" explains inferiority of the body. The term "stupid" explains inferiority of the mind. From "blind and deaf" downwards explains the incompletion of the eye, ear, tongue, and body faculties. "Madness" explains the incompletion of the mental faculty. "Various sicknesses and sufferings" subsumes nasal and other diseases. The four [qualities starting with] "handsome" invert the above in corresponding order.
Fourth is the gate of removing internal and external suffering: that is, the next two vows. First is the ability to remove the tormenting suffering of external conditions. "Without refuge" indicates the absence of physician and medicine. "Without protector" indicates the absence of relatives and so forth. Now obtaining the Buddha's medicine, the Dharma medicine, and noble wealth, disease and the like are therefore eradicated up to becoming abundant. Second is the ability to transform the suffering of the female body as an internal condition, as in the Nirvāṇa Sūtra: "All women are the abode of a multitude of evils."
Fifth is the gate of internal and external liberation from bonds: that is, the next two vows, gathering and establishing them in right view to untie the bonds of evil views, and realizing the unexcelled path to escape the snare of Māra; and by spiritual majestic power, escaping the bonds of punishment.
Sixth is the gate of aspiring for food and giving clothing: that is, the next two vows, establishing them with the flavor of the Dharma as food, and satisfying them with wondrous garments and so forth.