摩訶止觀 6.204

6.204

答：法相如此，二義相須，人人不同，各各自行，應須餘門。如《淨名》三十二菩薩各說已入不二法門。若言生滅是生死為二，不生不滅則無二，乃是空門，何關中道？今解生是生死，滅是涅槃，是為二；雙遮二邊，得入中道，是為入不二法門。此菩薩自說己門，不說他門。《華嚴》云：「我唯知此一門。」即是各說入門，門則無量也。又他緣不同，逗化非一。前一番人聞說無生無滅得悟，餘非其宜，所以無益。次菩薩更說不垢不淨入不二門，當其所宜，聞之得道。是則橫門無量，八千菩薩各各說之，云何難言一門足耶？

Answer: The characteristics of phenomena are such that the two meanings are mutually required; people differ, each practicing on their own, and therefore other gates are necessary. As in the Vimalakīrti-nirdeśa, thirty-two bodhisattvas each explained their entry into the Dharma gate of non-duality. If one says that arising and ceasing are saṃsāra and thus dual, while non-arising and non-ceasing are non-dual, that is merely the gate of emptiness; what has it to do with the middle way? Now I explain that arising is saṃsāra and ceasing is nirvāṇa, and these are two; doubly negating both extremes allows entry into the middle way, and this is entering the Dharma gate of non-duality. Each of these bodhisattvas spoke of his own gate, not of other gates. The Avataṃsaka says: 'I know only this one gate.' This means that each spoke of entering a gate, and the gates are immeasurable. Furthermore, other conditions differ, and adaptation to transform beings is not uniform. A preceding group of people attained awakening upon hearing non-arising and non-ceasing explained; the others were not suited to it, and so it was of no benefit to them. Next, a bodhisattva further explained entering the non-dual gate through neither defiled nor pure, which matched what was suited to them, and upon hearing it they attained the Path. Thus the horizontal gates are immeasurable, each expounded by eight thousand bodhisattvas; how can you raise the objection that a single gate is sufficient?