四教義 3.3

3.3

第一略辨四門相者，門者以能通為義。佛教所詮正因緣四句法，通行人至真性實相之理，故名為門。若外人邪因緣、無因緣法四句，因此四句各見四種邪法之理，因此生十四難、六十二見，起諸結業，沈輪生死，此是邪道四門，今所不述。若佛法四門，即是正因緣四句法，能通行人同入第一義涅槃也。故《大智論》云：「四門入清涼池」，又「般若如大火炎，四邊不可觸。」又云：「般若波羅有四種相」，即四門別義。仰尋佛法既有四教不同，今約四教明門，各有四門別：一三藏教四門，二通教四門，三別教四門，四圓教四門。一明三藏教四門即為四：一有門，二空門，三亦有亦空門，四非有非空門。一有門者，即三藏教，明正因緣生滅之有。若稟此教，能破十六知見，見陰、界、入一切有為諸法，悉皆觀無常、苦、空、無我，得世第一法，發真無漏。因有見真，有即第一義諦之門也。故《大集經》云：「甚深之理不可說，第一義諦無聲字。」陳如比丘於諸法獲得真實之知見，此即諸《阿毘曇論》之所申也。二明空門者，即是三藏教，明折正因緣假實法生滅入空。若稟此教，能破假實之惑，見假實空，發真無漏。因空見真，空即第一義之門也。故須菩提在石室觀生滅無常入空，因空得道，名見佛法身。恐此是《成實論》之所申也。三明有空門者，即三藏教，明正因緣生滅之有空。若稟此教，能破偏執有無之惑，見因緣有空，發真無漏。因有空見真，有空即第一義之門也。此是迦旃延因此入道，故作《昆勒論》，還申此門也。四非有非無門者，即三藏教，明正緣生滅非有非空之理。若稟此教，能破有無邊邪執，見因緣非有非無，發真無漏。因非有非無見真，非有非無即第一義之門也。惡口車匿因此入道，未見論度。有人言：「犢子阿毘曇申此意也。」彼論明「我在第五不可說藏中，我非三世即非見有，非無為法即是非見空也。」此恐未可定用。

First, briefly distinguishing the characteristics of the four gates: 'Gate' has the meaning of being able to provide passage. The four-phrase dharmas of correct causes and conditions elucidated by the Buddha's teachings allow practitioners to pass through to the principle of true nature and real mark; hence they are called 'gates.' If one considers the four phrases of non-Buddhists regarding heterodox causes and conditions or causelessness, through these four phrases they each perceive the principle of four kinds of heterodox dharmas; and because of this, they give rise to the fourteen unanswerable questions and sixty-two views, initiate various defilements and karmas, and sink into the transmigration of birth and death. These are the four gates of the heterodox paths, which will not be described here. As for the four gates of the Buddha's Dharma, they are the four-phrase dharmas of correct causes and conditions, which can enable practitioners to enter together into the paramārtha nirvāṇa. Thus the Dà zhìdù lùn says: 'The four gates enter the cool pool,' and also: 'Prajñā is like a great mass of fire, untouchable from all four sides.' It also says: 'Prajñāpāramitā has four kinds of characteristics,' which are the distinct meanings of the four gates. Respectfully examining the Buddha's Dharma, since there are differences among the four teachings, we now explain the gates in terms of the four teachings, each having distinct four gates: first, the four gates of the Tripiṭaka teaching; second, the four gates of the shared teaching; third, the four gates of the distinctive teaching; fourth, the four gates of the perfect teaching. First, explaining the four gates of the Tripiṭaka teaching, which are four: first, the gate of existence; second, the gate of emptiness; third, the gate of both existence and emptiness; fourth, the gate of neither existence nor emptiness. First, the gate of existence: this is the Tripiṭaka teaching explaining the existence of arising and ceasing through correct causes and conditions. If one receives this teaching, one can destroy the sixteen views of a soul, and contemplating all conditioned dharmas of the aggregates, realms, and entrances as impermanent, suffering, empty, and non-self, one attains the highest mundane dharma and generates the true untainted [wisdom]. Through existence one sees the true; existence is thus the gate to paramārtha-satya. Thus the Dàjí jīng says: 'The profound principle cannot be spoken; paramārtha-satya has neither sounds nor words.' The monk Koṇḍinya obtained the true knowledge and view regarding all dharmas. This is what the various Abhidharma treatises set forth. Second, explaining the gate of emptiness: this is the Tripiṭaka teaching explaining entering emptiness through analyzing the arising and ceasing of the conventional and real dharmas of correct causes and conditions. If one receives this teaching, one can destroy the delusions regarding the conventional and the real, perceive the emptiness of the conventional and real, and generate the true untainted [wisdom]. Through emptiness one sees the true; emptiness is thus the gate to the paramārtha. Thus Subhūti, contemplating arising, ceasing, and impermanence in a stone chamber, entered emptiness; because of emptiness he attained the path, which was called 'seeing the Buddha's dharmakāya.' This is presumably what the Tattvasiddhi-śāstra sets forth. Third, explaining the gate of both existence and emptiness: this is the Tripiṭaka teaching explaining the existence and emptiness of arising and ceasing through correct causes and conditions. If one receives this teaching, one can destroy the delusion of biasedly grasping existence or non-existence, perceive the existence and emptiness of causes and conditions, and generate the true untainted [wisdom]. Through existence and emptiness one sees the true; existence and emptiness are thus the gate to the paramārtha. Kātyāyana entered the path because of this, and thus composed the Peṭakopadeśa, which again sets forth this gate. Fourth, explaining the gate of neither existence nor non-existence: this is the Tripiṭaka teaching explaining the principle of neither existence nor emptiness of arising and ceasing through correct conditions. If one receives this teaching, one can destroy the extreme, heterodox attachments to existence and non-existence, perceive that causes and conditions are neither existent nor non-existent, and generate the true untainted [wisdom]. Through neither existence nor non-existence one sees the true; neither existence nor non-existence is thus the gate to the paramārtha. Foul-mouthed Channa entered the path because of this, though we have not yet seen a treatise providing passage for it. Some say: 'The Vātsīputrīya Abhidharma sets forth this import.' That treatise explains: 'The self is within the fifth, ineffable repository; the self is not the three times, meaning one does not view it as existent; it is not unconditioned dharmas, meaning one does not view it as empty.' This, I fear, cannot yet be definitively adopted.