摩訶止觀 6.60

6.60

If one says that the existence gate explains coarse characteristics of dharmas while the emptiness gate explains subtle characteristics of dharmas, so that their relative skillfulness and clumsiness constitute establishment or ruin, then all three gates are inferior, not merely one gate. Why do the four gates like to compare and disparage one another? It is simply because the practitioners of the two vehicles deliver themselves, entering directly by only a single path, biasedly adhering and unaccommodating; subsequent scholars thereafter generated errors. The bodhisattva of the Tripiṭaka teaching, however, does not know this; analyzing emptiness to subdue delusion, he biasly studies the four gates in order to transform others, broadly cognizing the characteristics of dharmas, so that at the time of attaining buddhahood he is called the "All-Knowing One." Therefore the *Mahāprajñāpāramitopadeśa* quotes Kātyāyanīputra explaining the meaning of a bodhisattva, saying: "When Śākyamuni Bodhisattva first encountered Śākyamuni Buddha and generated the mind [for bodhi], up until Karṇacchikhi Buddha, that was the first asaṃkhyeya; in his mind he did not know he would become a buddha, nor did his mouth speak of it. Next, reaching Dīpaṃkara Buddha was the second, and Vipaśyin Buddha was the third." Fulfilling the six perfections each has its period: as Śibi substituting for the pigeon was the fulfillment of dāna, up to the minister Govinda dividing Jambudvīpa being the fulfillment of prajñā. For one hundred kalpas planting the thirty-two marks, in terms of the cause it refers to Śākyamuni, and in terms of the effect it refers to Maitreya. Completely practicing the dharmas of the paths of the four gates, he subdues and attenuates afflictions.