摩訶止觀 6.196

6.196

○第二、約餘門明破法遍者：上約無生一門竪修三觀，徹照三諦破法遍。無量諸門望無生門，餘門是橫。譬如徑直重門，此則名竪；齊並邐迤，故稱為橫。若橫、若竪皆得見王，故約橫論觀，辨破法遍也。橫門者，如《中論》八不——不生、不滅、不常、不斷、不一、不異、不來、不去。一論明八門，諸經論則無量。或不有、不無、不垢、不淨、不住、不著、不受、不取、不虛、不實、不縛、不脫。如此等諸教行門其數無量，俱皆能通，故稱為「門」。

Second, clarifying the universal refutation of phenomena with respect to the other gateways: Above, with respect to the single gateway of non-arising, vertically cultivating the three contemplations thoroughly illuminated the three truths and universally refuted phenomena. When immeasurable other gateways are compared to the gateway of non-arising, the other gateways are horizontal. It is like a series of straight successive doors, which is called 'vertical'; standing side by side in a row is called 'horizontal.' Whether horizontally or vertically, both allow one to see the king; therefore, discussing contemplation with respect to the horizontal explains the universal refutation of phenomena. As for the horizontal gateways, they are like the eight negations in the Mūlamadhyamakakārikā: neither arising nor ceasing, neither permanent nor annihilated, neither identical nor different, neither coming nor going. A single treatise clarifies eight gateways; in the various sūtras and treatises, they are immeasurable. Or neither existent nor non-existent, neither defiled nor pure, neither abiding nor attached, neither receiving nor grasping, neither false nor real, neither bound nor liberated. Such gateways of teaching and practice are immeasurable in number; all can provide passage, and therefore are called 'gateways.'