[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) › 2.33 # 釋摩訶衍論 2.33 釋摩訶衍論 2.33 - **Language:** Classical Chinese ### [2.33](https://indike.org/pramana/in.bauddha.taisho.1668.2.33) 如是等諸經依心真如門建立其位地，於真如門唯有一向雜亂住位，無有餘位，是故頌曰唯亂。餘契經中次第往向種種位地，依生滅門而所安立，應審觀察。於生滅門有二種位。云何為二？一者向上門、二者向下門。如是兩門生滅決擇自當顯說。心生滅門正智所證性真如理何門所攝？生滅門所攝，非真如門，分界別故。二門真如復有何別？真如門理，理自理故。生滅門理，智自理故。二門位地以何義故其理各別？無障、有障故。舉是一隅，隨應應觀。已說建立四種法相門。是二種門皆各總攝一切法者，即是法門該攝圓滿門，謂以真如門攝一切法，無一一法而非真如；以生滅門攝一切法，無一一法而非生滅故。然真如門不能攝生滅門一切諸法，又生滅門不能攝真如門一切諸法。而言總攝一切法者，總攝生滅一切法故，總攝真如一切法故。所以者何？如是二門皆悉平等，各各別故。已說法門該攝圓滿門。此義云何？以是二門不相離故者，即是發起問答顯因門，謂直表問故、直說答故。 > Sūtras such as these establish their stages and grounds in reliance upon the gate of the mind as tathatā. In the gate of tathatā there is only exclusively an abiding stage of intermixture and chaos, and there are no other stages; therefore the verse says, "exclusively chaotic." The various stages and grounds of progressive advancement in other sūtras are established in reliance upon the gate of arising and ceasing, and this should be carefully examined. In the gate of arising and ceasing there are two kinds of stages. What are the two? First, the upward gate; second, the downward gate. These two gates will naturally be explicitly explained in the definitive determination of arising and ceasing. Under which gate is the principle of tathatā, which is the nature realized by correct wisdom in the gate of the mind as arising and ceasing, subsumed? It is subsumed under the gate of arising and ceasing, not under the gate of tathatā, because their demarcations are different. Furthermore, what distinction is there between the tathatā of the two gates? The principle of the gate of tathatā is the principle itself as principle. The principle of the gate of arising and ceasing is wisdom itself as principle. On what grounds are their principles distinct in the stages and grounds of the two gates? Because of being without obstruction and with obstruction. Having raised this one corner, one should observe accordingly. The gate of establishing the four kinds of dharma characteristics has been explained. That these two gates each completely subsume all dharmas is precisely the gate of the complete encompassing of dharma-gates; that is to say, subsuming all dharmas by the gate of tathatā, there is not a single dharma that is not tathatā; and subsuming all dharmas by the gate of arising and ceasing, there is not a single dharma that is not arising and ceasing. Yet the gate of tathatā cannot subsume all dharmas of the gate of arising and ceasing, nor can the gate of arising and ceasing subsume all dharmas of the gate of tathatā. As for the statement that they "completely subsume all dharmas," it is because it completely subsumes all dharmas of arising and ceasing, and completely subsumes all dharmas of tathatā. Why is this? Because these two gates are entirely equal, yet each distinct. The gate of the complete encompassing of dharma-gates has been explained. As for "What does this mean? Because these two gates are not separated from each other," this is precisely the gate of initiating question and answer to reveal the causes; that is to say, directly presenting the question and directly stating the answer. > — English (machine translation) (machine translation) - [Previous: 2.32](https://indike.org/pramana/in.bauddha.taisho.1668.2.32) - [Next: 2.34](https://indike.org/pramana/in.bauddha.taisho.1668.2.34) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1668.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.2.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.2.33](https://indike.org/pramana/in.bauddha.taisho.1668.2.33) · Pramāṇa