維摩經玄疏 6.51

6.51

第一、略辨四門相者，「門」以能通為義，佛教所詮正四句法，能通行人至真性實相之體，故名為門。若外人邪因緣、無因緣說四句，因此四句，各見四種邪法之理，因此生十四難、六十二見，起諸結業，沈輪生死。此是邪道四門，今所不述。若佛法四門，即是正因緣四句法，能通行人，同入第一義涅槃也，故《大智論》云「四門入清涼池」，又譬「般若如大火炎，四邊不可取」，又云「般若波羅蜜有四種相，即四門義」。仰尋佛法，既有四教不同，今約教明門，各有四別：一，三藏四門；二，通教四門；三，別教四門；四，圓教四門。

First, briefly discerning the characteristics of the four gates: "gate" takes leading through as its meaning; the correct fourfold proposition expounded by the Buddhist teaching can lead practitioners through to the substance of the true nature and true mark, and is therefore called a gate. If outsiders speak of the four propositions based on heterodox causes and conditions or no causes and conditions, they each see the principle of four kinds of heterodox dharmas through these four propositions, generating from them the fourteen unanswerable questions and sixty-two views, giving rise to all defilements and karmas, and sinking into the cycle of birth and death. These are the four gates of the heterodox path, which will not be described here. The four gates of the Buddhadharma are the four propositions of correct causes and conditions, which can lead practitioners through so that they enter the nirvāṇa of the supreme meaning together. Hence the Dazhidulun states: "Four gates enter the cool pool," and also compares: "Prajñā is like a great mass of fire, impossible to grasp on four sides," and also states: "Prajñāpāramitā has four kinds of characteristics, which are the meaning of the four gates." Looking respectfully into the Buddhadharma, since there is the difference of four teachings, now in clarifying the gates with reference to the teachings, there are four distinctions each: first, the four gates of the Tripiṭaka; second, the four gates of the shared teaching; third, the four gates of the distinctive teaching; fourth, the four gates of the perfect teaching.