摩訶止觀 8.51

8.51

答：體法意無所不該。若更別說者，約別、圓四門更分別之。根本四句者：不斷不入，空門也；斷入，有門也；亦斷亦不斷亦入亦不入，亦空亦有門也；非斷非不斷非入非不入，即非空非有門也。於一一門各更四者：不斷不入，世界悉檀也；不斷入，為人悉檀也；不斷亦入亦不入，對治悉檀也；不斷非入非不入，第一義悉檀也。又更於一門還作四門，謂：不斷不入，謂空門也；不斷入，謂有門也；不斷亦入亦不入，謂亦空亦有門也；不斷非入非不入，謂非空非有門也。此一門既可解，餘三門各各分別，例可解。依四門入涅槃既如此，出涅槃十六門云何？謂不斷不出、不斷出、不斷亦出亦不出、不斷非出非不出。初謂空門，二謂有門，三謂亦空亦有門，四謂非空非有門。一門四句如此，餘三門可解。三十六、四十準前可知。此則遍該小、大、析、體之意也。若得此意，例一切法，亦應如是。

Answer: The import of embodying dharmas leaves nothing unencompassed. If one were to explain them separately, one would further differentiate them according to the four gates of the distinctive and perfect [teachings]. The fundamental four propositions are: not severing and not entering is the emptiness gate; severing and entering is the existence gate; both severing and not severing, and both entering and not entering is the gate of both emptiness and existence; neither severing nor not severing, and neither entering nor not entering is the gate of neither emptiness nor existence. In each and every gate there are again four: not severing and not entering is the mundane siddhānta; not severing and entering is the individual person siddhānta; not severing, and both entering and not entering is the therapeutic siddhānta; not severing, and neither entering nor not entering is the ultimate truth siddhānta. Furthermore, within a single gate one again makes four gates, namely: not severing and not entering refers to the emptiness gate; not severing and entering refers to the existence gate; not severing, and both entering and not entering refers to the gate of both emptiness and existence; not severing, and neither entering nor not entering refers to the gate of neither emptiness nor existence. Since this single gate can be understood, the other three gates can each be differentiated and understood by analogy. Since entering nirvāṇa based on the four gates is like this, what about the sixteen gates of emerging from nirvāṇa? They are: not severing and not emerging; not severing and emerging; not severing, and both emerging and not emerging; not severing, and neither emerging nor not emerging. The first refers to the emptiness gate; the second refers to the existence gate; the third refers to the gate of both emptiness and existence; the fourth refers to the gate of neither emptiness nor existence. The four propositions of one gate are like this; the other three gates can be understood. Thirty-six and forty can be known in accordance with the preceding. This, then, comprehensively encompasses the imports of the small and the great, and of analysis and embodiment. If one grasps this import, all dharmas should likewise be understood by analogy.