[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 1.78 # 釋摩訶衍論 1.78 釋摩訶衍論 1.78 - **Language:** Classical Chinese ### [1.78](https://indike.org/pramana/in.bauddha.taisho.1668.1.78) 論曰：此文中有三門。云何為三？一者所入根本總體門、二者能依趣入別相門、三者通達軌則不動門。初二種門有其兩重，住思應觀。摩訶衍者總者，即是所入根本總體門。即是根本摩訶衍中有八差別。云何為八？一者一體一心摩訶衍、二者三自一心摩訶衍、三者無量無邊諸法差別不增不減體大摩訶衍、四者寂靜無雜一味平等不增不減體大摩訶衍、五者如來藏功德相大摩訶衍、六者具足性功德相大摩訶衍、七者能生一切世間因果用大摩訶衍、八者能生一切出世間善因果用大摩訶衍。是名為八。如是八種摩訶衍法，皆從能入建立其名，謂以一體一心而為其門所趣入故，名為一體一心摩訶衍。乃至以能生一切出世間善因果用大而為其門所趣入故，名為能生一切出世間善因果用大摩訶衍。譬如轉輪聖王，謂如輪王隨其輪相建立名字。摩訶衍法亦復如是，隨其門相建立名故。大覺契經中作如是說：佛告文殊師利言：「諦聽諦聽，善思念之，我當為汝分別開說八種身法。何等為八？一者一體趣入身法、二者三自趣入身法、三者諸法差別不增不減體大趣入身法、四者純淨一相無雜不增不減體大趣入身法、五者如來藏功德顯了大趣入身法、六者圓滿性功德顯了大趣入身法、七者出生世間因果自在無礙大趣入身法、八者出生出世間妙因果自在無礙大趣入身法，是名為八。」乃至廣說。馬鳴菩薩正攝彼文，是故說言摩訶衍者總。此中總言，於兩處中是總體故，所謂望上及下臨故。大總地論中開八十門，廣釋根本摩訶衍法，今各攝十成一種故，唯立八法。由何義故有八應知？能入別相有八種故，所入總體有八應知。能入所入八種法相，勝劣廣狹其相云何？頌曰： > The Commentary states: In this passage there are three sections. What are the three? The first is the section on the fundamental total essence entered; the second is the section on the distinct characteristics of the entry relied upon; the third is the section on the unmoving rule of comprehension. The first two sections have two tiers, which should be contemplated with settled thought. 'Generally speaking, the Mahāyāna' is the section on the fundamental total essence entered. That is, within the fundamental Mahāyāna there are eight distinctions. What are the eight? First, the Mahāyāna of one essence and one mind; second, the Mahāyāna of three selfs and one mind; third, the Mahāyāna of the greatness of essence, neither increasing nor decreasing across the immeasurable and boundless distinctions of all dharmas; fourth, the Mahāyāna of the greatness of essence, neither increasing nor decreasing in serene, unmixed, one-taste equality; fifth, the Mahāyāna of the greatness of characteristics of the tathāgatagarbha's virtues; sixth, the Mahāyāna of the greatness of characteristics replete with natural virtues; seventh, the Mahāyāna of the greatness of function producing all mundane causes and effects; eighth, the Mahāyāna of the greatness of function producing all supramundane wholesome causes and effects. These are called the eight. Such eight Mahāyāna dharmas all establish their names from that which enters; that is, because one essence and one mind is the gateway through which one enters, it is called the Mahāyāna of one essence and one mind; up to, because the greatness of function producing all supramundane wholesome causes and effects is the gateway through which one enters, it is called the Mahāyāna of the greatness of function producing all supramundane wholesome causes and effects. For example, a wheel-turning sage king establishes his name in accordance with the characteristics of his wheel; the Mahāyāna dharmas are also like this, establishing their names in accordance with the characteristics of their gateways. > > In the Great Awakening Sūtra it is said: The Buddha addressed Mañjuśrī, saying, "Listen attentively, listen attentively, and reflect well on it; I shall analyze and expound for you the eight kinds of dharmas of the body. What are the eight? First, the dharma of the body entered by one essence; second, the dharma of the body entered by three selfs; third, the dharma of the body entered by the greatness of essence, neither increasing nor decreasing amidst the distinctions of all dharmas; fourth, the dharma of the body entered by the greatness of essence, neither increasing nor decreasing in pure, single-mark unmixedness; fifth, the dharma of the body entered by the manifest greatness of the tathāgatagarbha's virtues; sixth, the dharma of the body entered by the manifest greatness of perfected natural virtues; seventh, the dharma of the body entered by the unhindered sovereign greatness of producing mundane causes and effects; eighth, the dharma of the body entered by the unhindered sovereign greatness of producing supramundane wondrous causes and effects. These are called the eight"—and so on at length. Bodhisattva Aśvaghoṣa directly gathered that text, and therefore said, 'Generally speaking, the Mahāyāna.' Here, the word 'generally' refers to the total essence in two places, namely looking up to what precedes and overlooking what follows. In the Treatise on the Great Total Stage eighty sections were unfolded to broadly explain the fundamental Mahāyāna dharmas; now, gathering ten into each one, only eight dharmas are established. By what meaning should one know there are eight? Because there are eight kinds of distinct characteristics that enter, one should know that there are eight in the total essence entered. What are the characteristics of superiority, inferiority, breadth, and narrowness among the eight dharma characteristics entered and entering? 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