釋摩訶衍論 2.36

2.36

論曰：即是廣說分。此中有三門。云何為三？一者根本體性真如門、二者發起問答決疑門、三者假說開相真如門。第一門中即有三門。云何為三？一者建立名字門、二者直詮真體門、三者解釋名字門。心真如者即是一法界大總相法門體者，即是建立名字門。謂隨功能立其名故，一心真如各有十名。何故除餘唯立是名？作業當故。所餘眾名必非如是，故略不立。此義云何？一心作大業，法作總業，界作相業。故法之門，門則是體，是故說言法門體。種種別相，率向應審。已說建立名字門，次說直詮真體門。所謂心性不生不滅者，直詮真如門而簡生滅門。謂真如法非生非滅、無生無滅、非住非異、無住無異，非如生滅之法是生是滅有生有滅、是住是異有住有異故，以相有無為差別故。復次非是言不，非謂是非，故言不焉。所以者何？其真如法百非非非、千是非是、非非非是，於非二亦不住故。一切諸法唯依妄念而有差別者，且假彼有顯此是無，謂假生滅門之假有，示真如門之實無故。若離心念則無一切境界之相者，若離諸戲論之識，無有一切妄境界故。是故一切法從本已來離言說相、離名字相、離心緣相者，直顯示真如法離絕之相故。言說名字心量各有幾數？其相云何？頌曰：

The treatise says: This is precisely the detailed exposition section. Within this there are three gates. What are the three? First, the gate of the fundamental essence of tathatā; second, the gate of initiating question and answer to resolve doubts; third, the gate of provisionally explaining to open up characteristics of tathatā. Within the first gate there are precisely three gates. What are the three? First, the gate of establishing names; second, the gate of directly explaining the true essence; third, the gate of explaining names. "That which is the mind as tathatā is the essence of the dharma-gate of the great universal characteristic of the one dharmadhātu" is precisely the gate of establishing names. That is to say, names are established according to function; the one mind and tathatā each have ten names. Why are the rest omitted and only this name established? Because its functioning is appropriate. The remaining numerous names are certainly not like this, so they are omitted and not established. What does this mean? One mind performs the great function, dharma performs the universal function, and dhātu performs the characteristic function. Thus it is the gate of dharmas, and the gate is precisely the essence; therefore it is said to be the "essence of the dharma-gate." The various distinct characteristics should be examined in accordance with the direction. The gate of establishing names has been explained; next the gate of directly explaining the true essence will be explained. As for "that is to say, the nature of the mind is neither arising nor ceasing," it directly explains the gate of tathatā while excluding the gate of arising and ceasing. That is to say, the dharma of tathatā is neither arising nor ceasing, without arising and without ceasing, neither abiding nor changing, without abiding and without changing; it is not like the dharmas of arising and ceasing, which are arising and are ceasing, have arising and have ceasing, are abiding and are changing, and have abiding and have changing; this is because they are distinguished by the presence or absence of characteristics. Furthermore, it is not saying that "is" is "not," nor does it mean that "is not" is "is"; therefore it says "not." Why is this? The dharma of tathatā negates a hundred negations, affirms a thousand affirmations, and negates the negation of affirmations, yet does not abide in non-duality either. As for "all dharmas are differentiated only in reliance upon deluded thoughts," it temporarily relies upon that being existent to show that this is non-existent; that is to say, by relying upon the provisional existence of the gate of arising and ceasing, it displays the true non-existence of the gate of tathatā. As for "if one is free from the mind's thoughts, then there are no characteristics of any spheres of objects," if one is free from the consciousnesses of prapañca, there are no deluded spheres of objects whatsoever. Therefore, as for "all dharmas from the beginning have been free from the characteristics of verbal expression, free from the characteristics of names, and free from the characteristics of mental objects," it directly reveals the characteristics of transcendence of the dharma of tathatā. What are the respective quantities of verbal expression, names, and mental measure, and what are their characteristics? The verse says: