大乘義章 2.10

2.10

第五門中制定其數。凡有五義：一、隨法不同，如《地持》說，法有二種：一有、二無。有為無為名之為有，無我我所名之為無。生死之法名有為有，涅槃之法名無為有，第一義空名之為無。此三法也，於有為有，不願不隨，立無願門；於無為有，願樂攝受，立無相門。於此二中，非願非不願，於有不有見，以是見故建立空門、以見空故不願涅槃稱曰非願、不厭生死名非不願，捨前二有，名不有見。二、隨根不同建立三門。根有三種，謂利、鈍、中。為鈍根者說無願門，令怖畏故；為中根者說無相門，令趣求故；為利根者宣說空門，令證實故。三、隨欲不同。如《大智論》說，欲有三種：一樂遠離，為說無願；二樂寂靜，為說無相；三者樂實，為說空門。四、隨行不同。如《涅槃》說，行有三種，謂定、慧、捨。為起定行宣說空門，令心住故；為起慧行說無願門，令其觀察斷生死故；為起捨行說無相門，令心依故。五、對患不同。如《大智論》說，患有二種：一見、二愛。為見行者宣說空門，令其捨見。為愛行者說無願門，令厭生死不願求故。見愛等者為說無相，宣說涅槃遠離色聲香味觸相，治彼愛行，離生住滅；治彼見行，離男女相，義有兩兼。三門治患差別非一，且論斯耳。

In the fifth section, the number [of the gates] is established. There are five meanings in general: First, according to the distinction among dharmas. As the Bodhisattvabhūmi states, dharmas are of two kinds: first, existent; second, non-existent. Conditioned and unconditioned [dharmas] are termed existent; the absence of self and what belongs to a self is termed non-existent. The dharmas of saṃsāra are termed conditioned existence, the dharmas of nirvāṇa are termed unconditioned existence, and ultimate emptiness is termed non-existence. Regarding these three dharmas: toward conditioned existence, neither wishing for nor following it establishes the wishless gate; toward unconditioned existence, desiring, delighting in, and taking hold of it establishes the signless gate. Between these two, being neither wishing nor non-wishing is the view of non-existence regarding existence; based on this view, the emptiness gate is established. Because one sees emptiness, not wishing for nirvāṇa is called "non-wishing"; not revulsing from saṃsāra is called "not non-wishing"; relinquishing the former two existences is called the view of non-existence. Second, the three gates are established according to the distinction among faculties. Faculties are of three kinds: sharp, dull, and middling. For those of dull faculties, the wishless gate is taught in order to make them fearful; for those of middling faculties, the signless gate is taught in order to make them strive toward it; for those of sharp faculties, the emptiness gate is expounded in order to make them realize the truth. Third, according to the distinction among desires. As the Mahāprajñāpāramitopadeśa states, desires are of three kinds: first, delighting in aloofness, for which the wishless [gate] is taught; second, delighting in tranquility, for which the signless [gate] is taught; third, delighting in the truth, for which the emptiness gate is taught. Fourth, according to the distinction among practices. As the Mahāparinirvāṇa-sūtra states, practices are of three kinds: samādhi, prajñā, and upekṣā. To arouse the practice of samādhi, the emptiness gate is expounded in order to make the mind abide; to arouse the practice of prajñā, the wishless gate is taught in order to make one investigate and sever saṃsāra; to arouse the practice of upekṣā, the signless gate is taught in order to give the mind reliance. Fifth, according to the distinction in addressing afflictions. As the Mahāprajñāpāramitopadeśa states, afflictions are of two kinds: first, views; second, craving. For practitioners of views, the emptiness gate is expounded in order to make them abandon views. For practitioners of craving, the wishless gate is taught in order to make them revulse from saṃsāra and not wish for or seek it. For those with equal views and craving, the signless [gate] is taught: expounding that nirvāṇa is aloof from the signs of visible form, sound, smell, taste, and touch cures those practitioners of craving; being aloof from arising, abiding, and cessation cures those practitioners of views; being aloof from the signs of male and female encompasses both meanings. The distinctions in curing afflictions by the three gates are manifold; here we have merely discussed them thus.