金光明經文句記 4.41

4.41

二、示四門。阿毘曇，此云無比法，詮有門觀法，拘隣五人、千二百羅漢皆此門入。《成實論》詮空門觀法，須菩提此門入。昆勒，此云篋藏，彼論詮於雙亦觀法。故《大論》云「若不得般若波羅蜜多，入阿毘曇則墮有中，若入空門則墮無中，若入昆勒則墮有無中。」那陀等者，《釋論》明佛垂滅，阿難問車匿，佛答云：「惡性車匿，吾涅槃後心漸調伏，當為說《陀那迦旃延經》。」即雙非門也。四門觀法，假人本無、四門不異，而其實法四相不同：有門則念念生滅，空門則三假浮虛，雙亦門則有無從容，雙非門則有無俱遣，隨依一觀可以發真。三藏四門，其意略爾。

Second, demonstrating the four gates. Abhidharma is translated here as 'incomparable dharma', which explicates the contemplation method of the gate of existence; Ājñāta-Kauṇḍinya and the five, as well as the one thousand two hundred arhats, all entered through this gate. The Tattvasiddhi Śāstra explicates the contemplation method of the gate of emptiness; Subhūti entered through this gate. Piṭaka (kunle) is translated here as 'basket-treasury'; that treatise explicates the contemplation method of the gate of both [existence and non-existence]. Hence the Mahāprajñāpāramitā Upadeśa says: 'If one does not attain the prajñāpāramitā, entering the Abhidharma one falls into existence, entering the gate of emptiness one falls into non-existence, and entering the Piṭaka one falls into both existence and non-existence.' As for 'Nāda' and so on: the Commentary explains that when the Buddha was about to pass into extinction, Ānanda asked about Channa; the Buddha answered: 'Regarding the ill-natured Channa, after my nirvāṇa his mind will gradually be subdued; you should speak the Katyāyana Sūtra for him.' This is precisely the gate of double negation. In the contemplation methods of the four gates, provisional persons originally do not exist, and the four gates are not different; yet regarding actual dharmas, their four characteristics differ: the gate of existence is moment-by-moment arising and ceasing; the gate of emptiness is the three provisionalities being insubstantial; the gate of both has existence and non-existence harmoniously accommodated; and the gate of double negation has both existence and non-existence dispelled. Relying on any one contemplation, one can manifest the real. Such is roughly the meaning of the four gates of the Tripiṭaka.