摩訶止觀 5.175

5.175

然破法須依門，經說門不同：或文字為門，《大品》明「四十二字門」是也；或觀行為門，《釋論》明「菩薩修三三昧緣諸法實相」是也；或智慧為門，《法華》云「其智慧門」是也；或理為門，《大品》明「無生法無來無去即是佛」也。依教門通觀，依觀門通智，依智門通理。理為門，復通何處？教、觀、智等諸門悉依於理；能依是門，所依何得非門？雖無所通，究竟遍通，是妙門也。三門置之，今但說教門。

However, destroying dharmas must rely on a gate. The sūtras explain gates differently: sometimes words are the gate, as explained in the Pañcaviṃśatisāhasrikā as the 'gate of forty-two letters'; sometimes contemplative practice is the gate, as explained in the Mahāprajñāpāramitopadeśa as 'bodhisattvas cultivating the three samādhis taking the true reality of all dharmas as object'; sometimes wisdom is the gate, as the Lotus Sūtra says, 'their gate of wisdom'; sometimes principle is the gate, as the Pañcaviṃśatisāhasrikā explains, 'the unborn dharma neither comes nor goes, which is precisely the Buddha.' Relying on the gate of teaching leads through to contemplation; relying on the gate of contemplation leads through to wisdom; relying on the gate of wisdom leads through to principle. If principle is the gate, what does it lead through to? The gates of teaching, contemplation, wisdom, and so on all rely on principle; since that which relies is a gate, how could that upon which they rely not be a gate? Although there is nowhere it leads through to, it completely and pervasively leads through; this is the wondrous gate. Setting aside the other three gates, we now speak only of the gate of teaching.