[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) › 2.6 # 釋摩訶衍論 2.6 釋摩訶衍論 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1668.2.6) 論曰：解釋分中唯釋四法，所餘法門略不別釋。云何為四？一者一體摩訶衍、二者三自摩訶衍、三者真如門、四者生滅門。何故餘法略不解釋？一心遍滿等九論中已解釋故。所謂一心遍滿論中唯釋四法，所餘法門略不別釋。云何為四？一者一體一心摩訶衍、二者三自一心摩訶衍、三者一體一心門、四者三自一心門。融俗歸真論中唯釋四法，所餘法門略不別釋。云何為四？一者無量無邊諸法差別不增不減體大摩訶衍、二者寂靜無雜一味平等不增不減體大摩訶衍、三者諸法差別不增不減體大門、四者一味平等不增不減體大門。法界中藏論中唯釋四法，所餘法門略不別釋。云何為四？一者如來藏功德相大摩訶衍、二者具足性功德相大摩訶衍、三者如來藏功德相大門、四者具足性功德相大門。祕密微妙論中唯釋四法，所餘法門略不別釋。云何為四？一者能生一切世間因果用大摩訶衍、二者能生一切出世間善因果用大摩訶衍、三者世間因果用大門、四者出世間善因果用大門。眾命合一論中唯釋四法，所餘法門略不別釋。云何為四？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、三者諸法差別不增不減門、四者一味平等不增不減門。真如三昧論中唯釋四法，所餘法門略不別釋。云何為四？一者如來藏功德摩訶衍、二者具足性功德摩訶衍、三者如來藏功德門、四者具足性功德門。心性清淨論中唯釋四法，所餘法門略不別釋。云何為四？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、三者世間因果門、四者出世間善因果門。不動本原甚深玄理二種論中唯釋一法，所餘法門略不別釋。云何為一？所謂不二摩訶衍法，廣說略說各差別故。何故諸論建立門中備標本數，散說門中各闕其數？為欲顯示法體不分、義門得別故；復次為欲令使學者增長思惟力故；復次為欲令使開示教理甚深極玄，出生尊重讚歎心故；復次為欲顯示法門廣大如虛空界、義理無窮如澄神海，言說不能具談、思惟不知其量故。 > The commentary says: In the section on explanation, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna of one substance; second, the Mahāyāna of three self-natures; third, the gate of tathatā; fourth, the gate of arising and ceasing. Why are the remaining dharmas abbreviated and not explained? Because they have already been explained in the nine treatises, such as the \*Treatise on the All-Pervading One Mind\*. That is to say, in the \*Treatise on the All-Pervading One Mind\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the one-mind Mahāyāna of one substance; second, the one-mind Mahāyāna of three self-natures; third, the one-mind gate of one substance; fourth, the one-mind gate of three self-natures. In the \*Treatise on Harmonizing the Conventional and Returning to the Ultimate\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna of greatness of substance which is without increase or decrease in the distinctions of immeasurable and boundless dharmas; second, the Mahāyāna of greatness of substance which is without increase or decrease, tranquil, unmixed, of one taste and equal; third, the gate of greatness of substance which is without increase or decrease in the distinctions of dharmas; fourth, the gate of greatness of substance which is without increase or decrease, of one taste and equal. In the \*Treatise on the Receptacle within the Dharmadhātu\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna of the greatness of attributes of the tathāgatagarbha's merits; second, the Mahāyāna of the greatness of attributes endowed with intrinsic merits; third, the gate of the greatness of attributes of the tathāgatagarbha's merits; fourth, the gate of the greatness of attributes endowed with intrinsic merits. In the \*Treatise on the Secret and Sublime\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna of the greatness of function capable of producing all mundane causes and effects; second, the Mahāyāna of the greatness of function capable of producing all supramundane wholesome causes and effects; third, the gate of the greatness of function of mundane causes and effects; fourth, the gate of the greatness of function of supramundane wholesome causes and effects. In the \*Treatise on the Unification of All Lives\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna without increase or decrease in the distinctions of immeasurable and boundless dharmas; second, the Mahāyāna without increase or decrease, tranquil, unmixed, of one taste and equal; third, the gate without increase or decrease in the distinctions of dharmas; fourth, the gate without increase or decrease, of one taste and equal. In the \*Treatise on the Tathatā Samādhi\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna of tathāgatagarbha merits; second, the Mahāyāna of endowed intrinsic merits; third, the gate of tathāgatagarbha merits; fourth, the gate of endowed intrinsic merits. In the \*Treatise on the Purity of the Nature of Mind\*, only four dharmas are explained, while the remaining dharma-gates are abbreviated and not separately explained. What are the four? First, the Mahāyāna capable of producing all mundane causes and effects; second, the Mahāyāna capable of producing all supramundane wholesome causes and effects; third, the gate of mundane causes and effects; fourth, the gate of supramundane wholesome causes and effects. In the two treatises \*Unmoving Fundamental Origin\* and \*Profound and Abstruse Principle\*, only one dharma is explained, while the remaining dharma-gates are abbreviated and not separately explained. What is the one? It is the non-dual Mahāyāna dharma, because the extensive and abbreviated explanations each differ. Why is it that in the section establishing the gates across the various treatises, the fundamental numbers are fully indicated, while in the section of dispersed explanations, each lacks its full number? It is to show that the substance of dharmas is undivided, while their aspects of meaning admit of distinctions; furthermore, it is to cause practitioners to develop their power of contemplative reflection; furthermore, it is to reveal that the doctrinal principles are profoundly deep and extremely abstruse, giving rise to minds of respect and praise; furthermore, it is to show that the dharma-gates are vast as the realm of empty space and their principles inexhaustible as an ocean of serene spirit, so that words cannot fully discuss them and discursive thought cannot fathom their measure. > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1668.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1668.2.7) - [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.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.2.6](https://indike.org/pramana/in.bauddha.taisho.1668.2.6) · Pramāṇa