釋摩訶衍論 5.12

5.12

論曰：即此文中自有五門。云何為五？一者總標綱要門、二者立名略示門、三者通釋熏習門、四者分剖散說門、五者盡不盡別門。第一門中自有六意。云何為六？一者相待相成似有意，謂欲顯示染淨諸法皆悉相待而得成立，無有唯自建立法故；二者本無性空非有意，謂欲顯示染淨諸法種種名字，於本無中權假建立，一切皆悉非自名故；三者相待相成顯空意，謂欲顯示染淨諸法由相觀故，從本已來無有自體自性空故；四者自然虛空無礙意，謂欲顯示一切諸法非有非有故自然作空，非礙非礙故常作無障礙義故；五者非作非造自然意，謂欲顯示一切諸法，有佛無佛相熏相生無斷絕義，法爾道理性如是故；六者不守自性無住意，謂欲顯示一切諸法，作緣起陀羅尼義故。總標如是等無量義，故名為總標綱要門，如本復次有四種法熏習義故，染法淨法起不斷絕故。

The treatise states: Within this passage itself there are five gates. What are the five? First, the gate of generally presenting the essentials; second, the gate of briefly setting forth the designations; third, the gate of comprehensively explaining perfuming; fourth, the gate of analyzing and explaining separately; and fifth, the gate of distinguishing exhaustion and non-exhaustion. Within the first gate, there are six meanings. What are the six? First, the meaning of mutual dependence and mutual establishment seeming to exist, which shows that all defiled and pure phenomena are established entirely through mutual dependence, as no phenomenon is established purely by itself; second, the meaning of original non-existence and emptiness of nature not existing, which shows that the various names of defiled and pure phenomena are provisionally established upon original non-existence, none of them being their own names; third, the meaning of revealing emptiness through mutual dependence and mutual establishment, which shows that because defiled and pure phenomena are mutually viewed, from the beginning they have no intrinsic essence and are empty of own-nature; fourth, the meaning of spontaneous empty space being unhindered, which shows that because all phenomena are neither existent nor existent, they are spontaneously empty, and because they are neither obstructed nor obstructed, they constantly function without obstruction; fifth, the meaning of spontaneity without making or creating, which shows the meaning that all phenomena, whether Buddhas exist or do not exist, mutually perfume and mutually arise without interruption, because the nature of the reality-principle is naturally so; sixth, the meaning of non-abiding that does not preserve own-nature, which shows that all phenomena serve as the meaning of the dhāraṇī of dependent origination. Because it generally presents such immeasurable meanings, it is called the gate of generally presenting the essentials, as in the root [text]: 'Furthermore, because of the principle of perfuming in four kinds of phenomena, defiled phenomena and pure phenomena arise without interruption.'