摩訶止觀 6.67

6.67

若三藏約實色起見，以溝港析觀，雙非二見；如實柱實破。通教約幻色起見，以即空體觀，雙非二見；如鏡中柱體而論破，故言非有非無。雖非中道，而是體法虛融，淨諸見著。故《論》云：「般若波羅蜜譬如大火焰，四邊不可取。」彼偈具四門意，細尋甚自分明。又云：「般若有四種相。」又云：「四門入清涼池。」皆是四門之誠證也。若不取著，皆能通入；若取著者即為所燒。佛為示人無諍法，說此四門觀也。

In the Tripiṭaka teaching, one gives rise to views based on real form, and using the analytical contemplation of the stream, negates both of the two views; this is like breaking a real pillar as real. The shared teaching gives rise to views based on illusory form, and using the substantial contemplation of identity with emptiness, negates both of the two views; this is like discussing the breaking of a pillar's substance within a mirror, hence it is said to be neither existent nor non-existent. Although it is not the middle way, it is an empty integration embodying dharmas, purifying attachments to views. Therefore the *Treatise* says: "Prajñāpāramitā is like a great mass of fire, which cannot be grasped on any of its four sides." That verse contains the intent of the four gates; if one examines it closely, it is very clear. It also says: "Prajñā has four aspects." It also says: "The four gates enter the cool pool." These are all reliable proofs of the four gates. If one does not grasp or cling, all can provide access; if one grasps and clings, one is burned by it. It was to show people the dharma of non-dispute that the Buddha taught these contemplations of the four gates.