釋摩訶衍論 6.5

6.5

論曰：即此文中自有三門。云何為三？一者顯示自體大義門、二者顯示自相大義門、三者顯示自用大義門。初大義中即有二門。云何為二？一者五人平等門、二者時不轉門，是名為二。中大義中即有三門。云何為三？一者圓滿功德門、二者問答決疑門、三者別釋廣說門，是名為三。後大義中自有六門。云何為六？一者本願無盡門、二者離相不著門、三者能所平等門、四者無相現應門、五者隨見麁細門、六者問答決疑門，是名為六。今當作釋，如其次第分明散說，大聰明者應審思擇。復次真如自體相者者，即是總標體相二義。自此已下別釋散說，初說體大。云何名為五人平等門？謂真如自體通於五人，平等平等無差別故。云何名為五種假人？一者凡夫、二者聲聞、三者緣覺、四者菩薩、五者如來，是名為五。如是五名，人自是五，真自唯一。所以者何？真如自體無有增減，亦無大小、亦無有無、亦無中邊、亦無去來，從本已來一自成一，同自作同、厭異捨別，唯一真故。是故諸法真如一相三昧契經中作如是說：譬如金剛作五趣像，五人平等亦復如是，於諸人中無有增減故。如本一切凡夫聲聞緣覺菩薩諸佛無有增減故。云何名為時不轉門？謂真如自體，自然常住決定不變，三際不動四相不遷，寂滅又寂滅、真實又真實故。如本非前際生、非後際滅，畢竟常恒故。

The commentary says: Within this text itself there are three gates. What are the three? First, the gate displaying the great meaning of self-essence; second, the gate displaying the great meaning of self-characteristics; third, the gate displaying the great meaning of self-function. Within the first great meaning there are two gates. What are the two? First, the gate of the equality of the five kinds of persons; second, the gate of the non-transformation of time. These are the two. Within the middle great meaning there are three gates. What are the three? First, the gate of fulfilled merits; second, the gate of resolving doubts through question and answer; third, the gate of specific explanations and extensive discourse. These are the three. Within the final great meaning there are six gates. What are the six? First, the gate of inexhaustible original vows; second, the gate of non-attachment free from characteristics; third, the gate of equality of agent and object; fourth, the gate of manifesting responses without characteristics; fifth, the gate of grossness and subtlety according to what is seen; sixth, the gate of resolving doubts through question and answer. These are the six. Now I shall interpret them, expounding them distinctly and sequentially; those of great intelligence should examine and discern them carefully. 'Furthermore, as for the self-essence and characteristics of tathatā': this generally designates the two meanings of essence and characteristics. From here down, they are explained specifically and expounded; first, the greatness of essence is explained. What is named the gate of the equality of the five kinds of persons? It means that the self-essence of tathatā extends to the five kinds of persons, being completely equal and without differentiation. What are named the five kinds of nominal persons? First, ordinary persons; second, śrāvakas; third, pratyekabuddhas; fourth, bodhisattvas; fifth, Tathāgatas. These are the five. With such five names, the persons of themselves are five, but the real of itself is only one. Why is this? The self-essence of tathatā has no increase or decrease, neither largeness nor smallness, neither existence nor non-existence, neither center nor extremes, neither going nor coming; from the beginning, the one of itself constitutes the one, the identical of itself produces the identical, spurning difference and abandoning distinction, being solely the one reality. Therefore, it is stated in the All Dharmas Tathatā Single Characteristic Samādhi Sūtra: 'Just as diamond can be made into images of the five destinies, the equality of the five persons is also like this; there is no increase or decrease among the various persons.' Hence the basic text states: 'All ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas are without increase or decrease.' What is named the gate of the non-transformation of time? It means that the self-essence of tathatā is naturally permanent, decisively changeless, motionless across the three time periods, untranslocated by the four characteristics, being tranquil and tranquil again, real and real again. Hence the basic text states: 'They are not produced at the previous limit and do not cease at the subsequent limit; they are ultimately eternal and constant.'