釋氏要覽 2.254

2.254

肇云。言為世則。謂之法。眾聖所由。謂之門○智度論云。智者入三種法門。觀一切佛語皆是實法不相違。一蜫勒門（此云篋藏）二阿毘曇門。三空門。入蜫勒門。論議則無窮。入阿毘曇門。或佛自說諸法義名字。諸弟子種種集解。入空門者。所謂眾生空。法空。若大乘義。一切諸法。性自常空。不以智慧方便觀故空○八萬四千法門者。賢劫王經云。謂。佛最初修行諸波羅蜜多。乃至最後分布佛體波羅蜜。三百五十度。一一皆具六波羅蜜。如是總有二千一百對治。貪瞋癡及等。分有八千四百。除四大種六無義（六塵也）所生過失十轉合。有八萬四千法門也。

Sengzhao says: 'Teachings being a model for the world is called dharma; that which the multitude of sages traverse is called a gate.' The Dazhidu lun says: 'The wise enter three kinds of Dharma gates, contemplating all the Buddha's words as real dharmas that do not contradict one another: 1. The Piṭaka gate (translated here as basket-treasury); 2. The Abhidharma gate; 3. The Emptiness gate. Entering the Piṭaka gate, discussions are inexhaustible. Entering the Abhidharma gate, either the Buddha himself explains the names and meanings of all dharmas, or his disciples gather and explain them in various ways. As for entering the Emptiness gate, it refers to the emptiness of sentient beings and the emptiness of dharmas. In the Mahāyāna meaning, all dharmas are constantly empty in their nature, not empty because of being contemplated through wisdom and expedient means.' As for the eighty-four thousand Dharma gates, the Bhadrakalpika-sūtra says: 'It refers to the Buddha initially cultivating the various pāramitās, up to finally distributing the Buddha-body pāramitās, three hundred and fifty perfections, each possessing the six pāramitās. Thus there are altogether 2,100 antidotes. For greed, hatred, delusion, and their equal division, there are 8,400. Eliminating the faults generated by the four great elements and the six meaningless [objects] (the six dusts), multiplied by ten, together there are eighty-four thousand Dharma gates.'