[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) › 1.86 # 釋摩訶衍論 1.86 釋摩訶衍論 1.86 - **Language:** Classical Chinese ### [1.86](https://indike.org/pramana/in.bauddha.taisho.1668.1.86) 論曰：總標能入二種門故，言依於此心。總標所入二種法故，言顯示摩訶衍義。云何為二門？一者心真如門、二者心生滅門。云何為二本法？一者一體摩訶衍、二者自體自相自用摩訶衍。如是所入二種本法，或從能入建立其名，所謂以真如體而為其門所趣入故，名言為體。以自相本覺心而為其門所趣入故，名言為自。由能入門二種別故，所入本法有二應知。何以故者，即請問辭，謂由何義依於此心句中具二種門，顯示摩訶衍義句中具二種本法者焉。答曰：作一法界心真如門，即顯示一體摩訶衍法。作一法界心生滅門，能示自體自相自用摩訶衍法。由此義故，當知各具二門二法。大覺契經中作如是說：復次文殊師利，有二種法，甚深微妙不可思議。何等為二？一者體相平等摩訶衍、二者自相自然摩訶衍。若欲證得是二種法，當行二門。何等為二？一者無斷無縛門、二者有斷有縛門。乃至廣說。今攝此文，作如是說。大總地中開八種門分明散說。已說建立二種摩訶衍門。三大義中各略初二門立後一門，馬鳴菩薩本趣意樂舉後攝初中，故如是而已。復次比來次第分明顯了故，以上二頌本流應至於此。一者體大者，總標所入二種本法。云何為二？一者無量無邊諸法差別不增不減摩訶衍、二者寂靜無雜一味平等不增不減摩訶衍。謂一切法真如平等不增不減故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。二者相大者，總標所入二種本法。云何為二？一者如來藏功德摩訶衍、二者具足性功德摩訶衍。所謂如來藏具足無量性功德故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。三者用大者，總標所入二種本法。云何為二？一者能生一切世間因果摩訶衍、二者能生一切出世間善因果摩訶衍。謂能生一切世間出世間善因果故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。三種大義別別分釋，如總地論本地品中分明顯說。何故不二摩訶衍法無因緣耶？是法極妙、甚深獨尊，離機根故。何故離機根？無機根故。何須建立？非建立故。是摩訶衍法諸佛所得耶？能得於諸佛，諸佛得不故，菩薩二乘一切異生亦復如是，性德圓滿海是焉。所以者何？離機根故、離教說故。何故八種本法從因緣起？應於機故、順於說故。何故應機？有機根故。如是八種本法諸佛所得耶？諸佛所得。於諸佛得不故，菩薩二乘一切異生亦復如是，修行種因海是焉。所以者何？有機根故、有教說故。何故依真如門所趣入之摩訶衍法唯立體名，依生滅門所趣入之摩訶衍法立自名耶？真如門中無他相故，生滅門中有他相故。他謂一切不善品法，自謂一切清淨品法。若所對治他無，能對治自無，故唯言體不說自焉。若所對治他有，能對治自有，故名言自不唯體焉。復次為欲顯示一法界體平等平等無有其私，無量性德自然本有非得他力故。復次隨宜安立，無有定故。何故別說門中，一心別為一？三大總為一，而等同各詮二摩訶衍，三大義合，方應得詮二摩訶衍。大義之名通於三種，故總為一義，無別意趣。今所開示十六法門，勝劣廣狹其相云何？頌曰： > The treatise explains: Because it generally indicates the two gateways of access, it says 'based upon this mind'. Because it generally indicates the two dharmas to be accessed, it says 'reveals the meaning of the Mahāyāna'. What are the two gateways? First, the gateway of the mind as tathatā; second, the gateway of the mind as arising and cessation. What are the two root dharmas? First, the Mahāyāna of the one substance; second, the Mahāyāna of the intrinsic essence, intrinsic characteristic, and intrinsic function. Such two root dharmas to be accessed are established in name according to the gateways of access: that is, because the substance of tathatā is entered by that gateway, it is designated 'substance'; because the mind of original awakening as intrinsic characteristic is entered by that gateway, it is designated 'intrinsic'. One should know that due to the difference between the two gateways of access, the root dharmas to be accessed are two. 'Why is this so?' is a question asking: for what reason does the phrase 'based upon this mind' contain two gateways, and the phrase 'reveals the meaning of the Mahāyāna' contain two root dharmas? The answer says: acting as the gateway of the mind of the single dharmadhātu as tathatā, it reveals the dharma of the Mahāyāna of the one substance; acting as the gateway of the mind of the single dharmadhātu as arising and cessation, it can reveal the dharma of the Mahāyāna of the intrinsic essence, intrinsic characteristic, and intrinsic function. For this reason, one should know that each contains two gateways and two dharmas. The Sūtra of Great Awakening (Dajue jing) states: 'Furthermore, Mañjuśrī, there are two dharmas that are profound, subtle, and inconceivable. What are the two? First, the Mahāyāna of the equality of substance and characteristics; second, the Mahāyāna of intrinsic characteristics and spontaneity. If one wishes to realize these two dharmas, one should practice the two gateways. What are the two? First, the gateway of neither severing nor binding; second, the gateway of both severing and binding.' And so forth, down to the detailed explanation. Now, subsuming this passage, it speaks in this way. In the Great Summary Ground (Da zongdi), eight gateways are opened and expounded distinctly. The gateway of establishing the two kinds of Mahāyāna has been explained. Among the three great meanings, the first two gateways are each omitted and the latter one gateway is established, because Bodhisattva Aśvaghoṣa's original intention was to adduce the latter to subsume the beginning and middle; therefore it is just this. Furthermore, in order to make the order clear and evident all along, the original flow of the above two verses should reach here. 'First, greatness of substance' generally indicates the two root dharmas to be accessed. What are the two? First, the Mahāyāna of the immeasurable and boundless differentiation of dharmas without increase or decrease; second, the Mahāyāna of quiescent, unmixed, one-flavor equality without increase or decrease. 'Because the tathatā of all dharmas is equal and without increase or decrease' generally indicates the two distinct gateways of access. What are the two? As the names of the root dharmas are, the gateways are also likewise. 'Second, greatness of characteristics' generally indicates the two root dharmas to be accessed. What are the two? First, the Mahāyāna of the merits of the tathāgatagarbha; second, the Mahāyāna of being endowed with the nature's merits. 'Because the tathāgatagarbha is fully endowed with immeasurable merits of the nature' generally indicates the two distinct gateways of access. What are the two? As the names of the root dharmas are, the gateways are also likewise. 'Third, greatness of function' generally indicates the two root dharmas to be accessed. What are the two? First, the Mahāyāna of being able to produce all worldly causes and effects; second, the Mahāyāna of being able to produce all supramundane wholesome causes and effects. 'Because it can produce all worldly and supramundane wholesome causes and effects' generally indicates the two distinct gateways of access. What are the two? As the names of the root dharmas are, the gateways are also likewise. The three kinds of great meanings are explained separately and in detail, as clearly expounded in the Chapter on the Fundamental Ground in the Summary Ground Treatise (Zongdi lun). Why is the non-dual Mahāyāna dharma devoid of causes and conditions? Because this dharma is exceedingly subtle, profound, and exclusively supreme, and is detached from faculties and capacities. Why is it detached from faculties and capacities? Because there are no faculties and capacities. Why must it be established? Because it is not established. Is this Mahāyāna dharma attained by all Buddhas? It can attain all Buddhas, but Buddhas do not attain it; the same is true for bodhisattvas, the two vehicles, and all ordinary beings. It is the ocean of the perfection of the nature's merits. Why is this so? Because it is detached from faculties and capacities, and detached from teachings and expositions. Why do the eight root dharmas arise from causes and conditions? Because they correspond to capacities and accord with expositions. Why do they correspond to capacities? Because there are faculties and capacities. Are these eight root dharmas attained by all Buddhas? They are attained by all Buddhas. Buddhas attain them or do not; the same is true for bodhisattvas, the two vehicles, and all ordinary beings. It is the ocean of cultivating the causes of practice. Why is this so? Because there are faculties and capacities, and there are teachings and expositions. Why is the Mahāyāna dharma entered on the basis of the gateway of tathatā named only 'substance', while the Mahāyāna dharma entered on the basis of the gateway of arising and cessation is named 'intrinsic'? Because within the gateway of tathatā there are no other characteristics, whereas within the gateway of arising and cessation there are other characteristics. 'Other' refers to all unwholesome dharmas, and 'intrinsic' refers to all pure dharmas. If the 'other' to be countered does not exist, the 'intrinsic' that counters it does not exist; therefore it only says 'substance' and does not say 'intrinsic'. If the 'other' to be countered exists, the 'intrinsic' that counters it exists; therefore it is named 'intrinsic' and not merely 'substance'. Furthermore, it is in order to reveal that the substance of the single dharmadhātu is completely equal and devoid of partiality, and that the immeasurable virtues of the nature are naturally inherent and not obtained through other powers. Furthermore, it is established in accordance with suitability, with nothing fixed. Why, in the distinct explanation of the gateways, is the one mind distinguished as one, while the three greatnesses are combined into one, yet equally each express two Mahāyānas, when \[one might think that only\] after combining the meanings of the three greatnesses could they express two Mahāyānas? The name 'great meaning' applies to all three kinds; therefore they are combined as one meaning, with no different intent. As for the sixteen dharmic gateways now revealed, what are their characteristics in terms of superiority, inferiority, breadth, and narrowness? 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