釋摩訶衍論 4.70

4.70

論曰：即此文中故有二門。云何為二？一者同相門、二者異相門。為明何義故建立同相門？為欲顯示一切諸法，唯一真如，無餘法故，當真如門。為明何義故建立異相門？為欲顯示唯一真如作一切法，名相各別，義用不同故，當生滅門。如是二門，依何契經所建立耶？謂文殊師利答第一經。彼契經中當何說耶？謂彼契經中作如是說：佛問文殊：「汝久遠來恒無休息，普遍遊行十方剎中，見何殊事？」文殊答曰：「我久遠來不見餘事，唯見微塵。」又佛問言：「汝百年中居于輪家，不見種種瓦器相耶？」文殊對曰：「我唯見塵，不見瓦器。」又佛問言：「汝實不見地水火風、山川林樹等種種相耶？」文殊對曰：「我實不見如是等相，唯見微塵。」如是如是世尊問詰、文殊答曰，至一百數，佛問文殊：「見微塵耶？」文殊對曰：「我久遠來不見微塵。」爾時世尊告文殊言：「善哉善哉！汝是大士，能覺一相。能覺一相，即無相法。文殊師利！汝一仁者非如是覺。依一相門，一切眾生本來常住，入於涅盤菩提之法，乃至以智相無可見故。」馬鳴菩薩依彼經文立同相門，文相明故不須重釋。異相門者，彼契經中作如是說：佛告身子：「汝見此土，作何心見？」身子答曰：「我見此土，山川林樹、沙礫土石、日月宮殿舍宅等種種相，各各形相名字差別不同。」佛言：「汝智慧力下劣狹少，心有高下，見如是異。唯汝一人非如是見，一切眾生亦復如是，乃至諸法亦復如是。真妄互熏染淨相待，功德過患形相名字各各差別，隨凡夫心所立名相有而不實，皆幻化法。」乃至廣說。依此文故，尋義之述立異相門，文相明故不須重釋。此二門中，所存初門應審思惟。從上已來釋本分中是心生滅字句已焉。自此已下直釋因緣。

The commentary says: Thus in this text there are two approaches. What are the two? The first is the approach of identical characteristics; the second is the approach of differentiated characteristics. For what purpose is the approach of identical characteristics established? It is to reveal that all dharmas are solely the single tathatā and that there are no other dharmas; this corresponds to the approach of tathatā. For what purpose is the approach of differentiated characteristics established? It is to reveal that the single tathatā produces all dharmas, whose names and characteristics are each distinct and whose meanings and functions differ; this corresponds to the approach of arising and ceasing. Upon which sūtra are these two approaches established? They are based on the Sūtra of Mañjuśrī's Answers on the Foremost. What is stated in that sūtra? That sūtra states: The Buddha asked Mañjuśrī, "Throughout the long and distant past you have continuously wandered without rest through the lands of the ten directions. What extraordinary things have you seen?" Mañjuśrī answered, "Throughout the long and distant past, I have seen no other thing; I have seen only minute dust particles." The Buddha also asked, "During the hundred years you lived in a potter's house, did you not see the characteristics of various earthenware vessels?" Mañjuśrī replied, "I saw only dust, not earthenware vessels." The Buddha also asked, "Did you truly not see the various characteristics of earth, water, fire, wind, mountains, rivers, forests, and trees?" Mañjuśrī replied, "I truly did not see such characteristics; I saw only minute dust particles." In this manner, the World-Honoured One questioned and Mañjuśrī answered up to a hundred times, whereupon the Buddha asked Mañjuśrī, "Do you see minute dust particles?" Mañjuśrī replied, "Throughout the long and distant past, I have not seen minute dust particles." At that time, the World-Honoured One said to Mañjuśrī, "Excellent, excellent! You are a great being who can awaken to the single characteristic. To awaken to the single characteristic is itself the uncharacterized dharma. Mañjuśrī, you, a benevolent one, are not the only one so awakened. Relying on the approach of the single characteristic, all sentient beings are fundamentally ever-abiding, entering into the dharma of nirvāṇa and bodhi, up to: because the characteristics of wisdom cannot be seen." Bodhisattva Aśvaghoṣa established the approach of identical characteristics relying on that sūtra passage. Since the meaning of the text is clear, it needs no further explanation. As for the approach of differentiated characteristics, that sūtra states: The Buddha said to Śāriputra, "With what mind do you view this land?" Śāriputra replied, "I view this land with various characteristics—mountains, rivers, forests, trees, sand, pebbles, earth, stones, sun, moon, palaces, residences, and houses—whose shapes and names are distinct and varied." The Buddha said, "The power of your wisdom is inferior and narrow, and your mind possesses highs and lows; therefore, you see such differences. It is not that you alone view it thus: all sentient beings are also like this, and furthermore all dharmas are also like this. The real and the false mutually perfume each other, and the defiled and the pure are mutually dependent; their merits and faults, shapes and names, are each distinct. Established following the minds of ordinary beings, these names and characteristics exist but are not real; they are all illusory dharmas"—and so on at length. Relying on this text, following the explanation of the meaning, the approach of differentiated characteristics is established. Since the meaning of the text is clear, it needs no further explanation. Between these two approaches, the first approach presented should be carefully contemplated. Up to this point, the explanation of the words and phrases of "this mind's arising and ceasing" in the root text has concluded. From here on, primary and secondary causes (hetupratyaya) will be explained directly.