釋摩訶衍論 1.78

1.78

The Commentary states: In this passage there are three sections. What are the three? The first is the section on the fundamental total essence entered; the second is the section on the distinct characteristics of the entry relied upon; the third is the section on the unmoving rule of comprehension. The first two sections have two tiers, which should be contemplated with settled thought. 'Generally speaking, the Mahāyāna' is the section on the fundamental total essence entered. That is, within the fundamental Mahāyāna there are eight distinctions. What are the eight? First, the Mahāyāna of one essence and one mind; second, the Mahāyāna of three selfs and one mind; third, the Mahāyāna of the greatness of essence, neither increasing nor decreasing across the immeasurable and boundless distinctions of all dharmas; fourth, the Mahāyāna of the greatness of essence, neither increasing nor decreasing in serene, unmixed, one-taste equality; fifth, the Mahāyāna of the greatness of characteristics of the tathāgatagarbha's virtues; sixth, the Mahāyāna of the greatness of characteristics replete with natural virtues; seventh, the Mahāyāna of the greatness of function producing all mundane causes and effects; eighth, the Mahāyāna of the greatness of function producing all supramundane wholesome causes and effects. These are called the eight. Such eight Mahāyāna dharmas all establish their names from that which enters; that is, because one essence and one mind is the gateway through which one enters, it is called the Mahāyāna of one essence and one mind; up to, because the greatness of function producing all supramundane wholesome causes and effects is the gateway through which one enters, it is called the Mahāyāna of the greatness of function producing all supramundane wholesome causes and effects. For example, a wheel-turning sage king establishes his name in accordance with the characteristics of his wheel; the Mahāyāna dharmas are also like this, establishing their names in accordance with the characteristics of their gateways.

In the Great Awakening Sūtra it is said: The Buddha addressed Mañjuśrī, saying, "Listen attentively, listen attentively, and reflect well on it; I shall analyze and expound for you the eight kinds of dharmas of the body. What are the eight? First, the dharma of the body entered by one essence; second, the dharma of the body entered by three selfs; third, the dharma of the body entered by the greatness of essence, neither increasing nor decreasing amidst the distinctions of all dharmas; fourth, the dharma of the body entered by the greatness of essence, neither increasing nor decreasing in pure, single-mark unmixedness; fifth, the dharma of the body entered by the manifest greatness of the tathāgatagarbha's virtues; sixth, the dharma of the body entered by the manifest greatness of perfected natural virtues; seventh, the dharma of the body entered by the unhindered sovereign greatness of producing mundane causes and effects; eighth, the dharma of the body entered by the unhindered sovereign greatness of producing supramundane wondrous causes and effects. These are called the eight"—and so on at length. Bodhisattva Aśvaghoṣa directly gathered that text, and therefore said, 'Generally speaking, the Mahāyāna.' Here, the word 'generally' refers to the total essence in two places, namely looking up to what precedes and overlooking what follows. In the Treatise on the Great Total Stage eighty sections were unfolded to broadly explain the fundamental Mahāyāna dharmas; now, gathering ten into each one, only eight dharmas are established. By what meaning should one know there are eight? Because there are eight kinds of distinct characteristics that enter, one should know that there are eight in the total essence entered. What are the characteristics of superiority, inferiority, breadth, and narrowness among the eight dharma characteristics entered and entering? A verse says: