十二門論品目
Twelve Gate Treatise
觀因緣門第一
The First Gateway: Observing Dependent Origination
(萬法所因似各有性，推而會之實自無性，通達無滯故謂之門)
All phenomena appear to have their own inherent nature, but when examined closely, they are actually without inherent nature. Understanding this without obstruction is what we call the gateway.
觀有果無果門第二
The Second Gate: On States with and without Results
(重推無性之法，為先有而生？為先無而生？有無無生，以之為門)
If we say that the unconditioned dharma arises, does it arise from prior existence, or from prior non-existence? Neither existence nor non-existence gives rise to it—this is the gateway.
觀緣門第三
Chapter Three: Observing Conditions
(上推因，此推緣，四緣廣略皆無有果，故以為門)
The cause is examined from above, the conditions from below. Whether the four conditions are examined in detail or in brief, none of them yield the fruit. Therefore, this serves as the gateway.
觀相門第四
The Fourth Gateway: Observing Phenomena
(上三門推因緣無生，此推三相，三相既無，以之為門)
The first three gates refute the arising of conditioned phenomena. This refutes the three characteristics. Since the three characteristics are nonexistent, they serve as gates.
觀有相無相門第五
The Fifth Gate: Observing Phenomena with Form and Without Form
(此推三相之實，為有相而相？為無相而相？有無無相，故以為門)
Is this reality of the threefold inference marked by characteristics? Or is it unmarked by characteristics? Since both having characteristics and being without characteristics are themselves without a fixed mark, they serve as the gateway.
觀一異門第六
Contemplating the Gate of Identity and Difference
(即推有相無相，為在一法？為在異法？不一不異，以之為門)
Is the distinction between phenomena with form and phenomena without form a matter of one reality, or of separate realities? Neither one nor separate—this is the gateway.
觀有無門第七
The Seventh Gate: Observing Existence and Non-Existence
(上推三相非相，此明四相亦非，生住為有變異？為無？同處不有，異處亦無，故以為門)
The three phases of arising, abiding, and ceasing are not truly existent. This clarifies that the four characteristics are also unreal. Are birth and abiding real transformations? Or are they unreal? They cannot be found in the same place, nor can they be found in different places. Therefore, this serves as a gateway to understanding.
觀性門第八
The Gate of Observing Nature: Chapter Eight
(既知有無，又推其性，變易無常從緣而有，則非性也，故以為門)
Once we understand existence and non-existence, we further examine their nature. Since they change and are impermanent, arising from conditions, they are not fixed in essence. Therefore, this serves as a gateway.
觀因果門第九
The Ninth Gateway: Observing Cause and Effect
(無性之法既無因果，變異處推求則無得理，故以為門)
Since phenomena without inherent nature have no cause or effect, seeking them in the midst of change yields no result. Therefore, this serves as a gateway.
觀作門第十
The Gate of Contemplation
(無因無果則為無作，四處既無，以之為門)
Without cause and effect, there is no action. When these four aspects are absent, they become the gateway.
觀三時門第十一
Chapter Eleven: Contemplating the Three Periods of Time
(既推無作必盡其因，故尋三時無作而以為門)
Since we have established the concept of "non-action," we must fully explore its causes. Therefore, we examine the three periods of non-action as a gateway to understanding.
觀生門第十二
Chapter Twelve: The Gate of Observing Life
(作為有造，生為有起，時中既無，誰為生者？即以為門)
When there is action, there is birth; when there is arising, there is coming into being. Yet in the midst of time, there is nothing—who, then, is the one being born? This very question becomes the gateway.