摩訶止觀 5.176

5.176

三藏四門，先破見，後破思，亦俱破（云云）。通教四門，亦先破見，後破思，亦俱破。但破四住，不得言「遍」也。別教四門，次第斷五住，斯乃竪遍、橫不遍，並非今所用。今不思議，一境一切境，一心一切心。橫竪諸法，悉趣於心；破心故，一切皆破，故言「遍」也。餘門破不遍，則不須說。圓教四門，皆能破遍，所謂：有門、無門、亦有亦無門、非有非無門。今且置三門，且依空無生門。

In the four gates of the Tripiṭaka [teaching], one first breaks views, then breaks thought, and also breaks both together (and so on). In the four gates of the shared teaching, one also first breaks views, then breaks thought, and also breaks both together. But breaking only the four entrenchments cannot be called 'pervasive'. In the four gates of the distinctive teaching, one sequentially severs the five entrenchments; this is vertical pervasiveness but not horizontal pervasiveness, and neither is what is used here. Now, the inconceivable is: one realm is all realms, one mind is all minds. Horizontal and vertical phenomena all converge in the mind; because the mind is destroyed, everything is destroyed, and therefore we say 'pervasive'. Since the other gates do not destroy pervasively, they need not be spoken of. The four gates of the perfect teaching can all destroy pervasively: namely, the gate of existence, the gate of non-existence, the gate of both existence and non-existence, and the gate of neither existence nor non-existence. For now, setting aside the three gates, we rely for the moment on the gate of emptiness and non-arising.