大乘義章 2.10

2.10

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.