釋摩訶衍論 2

English (machine translation) 2

Language: English

2.2

Translated under imperial order by Vatimatā, Tripiṭaka Master of the Yao Qin

2.3

The Section on Establishing the Meaning has been explained; next, the Section on Interpretation will be explained.

2.4

In the Section on Interpretation, how many are the names of the dharmic gateways, and what are their characteristics? The verse says:

2.5

There are only four kinds of dharmas;
The remaining twenty-nine gateways
Are omitted and not interpreted,
Because they have already been explained in the nine treatises.

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.

2.7

Having stated the fundamental numbers, next they will be separately explained.

2.8

The root [text] says: There are three kinds of explanations. What are the three? First, revealing the correct meaning; second, rectifying erroneous attachments; third, distinguishing the marks of initiating the aspiration and proceeding along the path.

2.9

The commentary says: Such are the three gates, which are the tally of the major gates explaining the four dharmas.

2.10

The root [text] says: As for 'revealing the correct meaning', relying on the dharma of the one mind, there are two kinds of gates. What are the two? First, the gate of the mind as tathatā; second, the gate of the mind as arising and ceasing. Each of these two gates comprehensively subsumes all dharmas. What does this mean? Because these two gates are not separate from each other.

2.11

The commentary says: This is the section of abbreviated explanation. In this there are three gates. What are the three? First, the gate of establishing the four kinds of dharma characteristics; second, the gate of the dharma-gates completely comprehending [all]; third, the gate of raising questions and answers to reveal the causes. 'Relying on the dharma of the one mind, there are two kinds of gates. What are the two? First, the gate of the mind as tathatā; second, the gate of the mind as arising and ceasing' is the gate of establishing the four kinds of dharma characteristics. As for the distinctions in the names of the two dharmas and two gates, how many are there, and what are their characteristics? The verse says:

2.12

"Each has ten kinds of names, / Because the sūtras explain them differently; / Yet they have no distinct substances, / For names are established in accordance with their functions."

2.13

The commentary says: The two dharmas and the two gates each have ten names, because the various sūtras explain them differently. Yet the substances of these dharmas are without distinction, for their names are established in accordance with their functions. What are the ten names of the two kinds of fundamental dharmas? The verse says:

2.14

"Vimahāgana, Mahākuśīti, / Maśidānara, Makarakośa, / Bisāinira, Bhagavakośa, / Biddhamabina, or named Mahāyāna, / Bhagakṣaiba, Bi'asumari; / Such ten kinds of names / Apply to both kinds of fundamental dharmas."

2.15

The treatise says: The two fundamental dharmas each have ten names; the names are shared, but their meanings are distinct. What are the ten? First is 'Vast Divine King'. In this there are two. What are the two? First is the divine king Guṇāya; second is the divine king Cavikhara. The first divine king dwells on Mount Vajra, exclusively giving rise to hosts of auspicious spirits. The second divine king dwells in the great ocean, universally giving rise to all kinds of auspicious spirit-hosts as well as affliction spirit-hosts. The Vast Divine King of the two fundamental dharmas is also like this: the fundamental dharma of the one substance exclusively gives rise to the pure dharmas of tathatā, while the fundamental dharma of the three natures universally gives rise to all kinds of dharmas of the white category and dharmas of the defiled category. In the Svabhāva Sūtra it is said: Mañjuśrī stepped forward and addressed the Buddha, saying, 'World-Honoured One! The two kinds of profound, extremely subtle Mahāyāna—not understanding or being aware of their identity and difference, great doubt troubles the minds of the assembly. It is fitting that the World-Honoured One explain them further for the assembly.' The Buddha manifested a composed expression and told Mañjuśrī, 'Good son! These two dharmas are like the Vajra Divine King and the Ocean-Lord Divine King, whose characteristics are each different: the Vajra Divine King dwells on Mount Vajra manifesting realms, manifesting only golden light and no other light. The Vajra Divine King of the one mind of tathatā is also like this, because it has only pure dharmas and no other dharmas. Furthermore, just as the Vajra Divine King brings forth only a pure retinue and never brings forth a mixed, chaotic retinue, the one mind of tathatā is also like this, because it brings forth only stainless, pure dharmas. Furthermore, just as the Ocean-Lord Divine King dwells in the great ocean, bringing forth various coarse, evil retinues and various good, wonderful retinues, the Ocean-Lord Divine King of the one mind of arising and ceasing is also like this, because it brings forth all defiled and pure dharmas.' Second is 'Great Space King'. In this there are two. What are the two? First is the space king of mastery over space; second is the space king of mastery over form. The first space king takes accommodating space as its mastery; the second space king takes accommodating form as its mastery. The two fundamental dharmas are also like this: the space king of the one substance takes having no dwelling place as its mastery, while the space king of the three natures takes having a dwelling place as its mastery. In the Vajrasamādhi Sūtra it is said: 'The principle of the one mind as dharma is in its own nature empty and non-existent, just as that space king originally has no dwelling place.' In the One-Ground Sūtra it is said: 'The dharma-substance of the one mind has no obstruction regarding all obstructions, causing all dharmas to abide, just as the space king attains mastery over all forms and accommodates the great elements.' Third is 'Birth-Giving Dragon King'. In this there are two. What are the two? First is the dragon king who brings forth light; second is the dragon king who brings forth wind and water. The first dragon king relies on pure light; the second dragon king relies on the qualities of wind and water. The birth-giving dragon kings of the two fundamental dharmas are also like this: the fundamental dharma of the one substance has purely clean dharmas as its substance, while the fundamental dharma of the three natures has defiled and pure dharmas as its qualities. In the Yukti-anugata Sūtra it is said: 'The fundamental dharma of the one mind is pure and unmixed, just as the dragon king of light has pure light as his palace, pure light as his physical mark, and pure light as his followers.' In the Anāditva Sūtra it is said: 'For example, in the great ocean there is a great dragon king named Birth of Wind and Water; from the crown of his head he brings forth clear water, and from the tip of his tail he brings forth fierce gale winds. Because of this dragon king, the water and wind of the great ocean are constantly continuous without interruption. The dragon king of the one mind is also like this: able to produce all distinct and equal various dharmas, constantly continuous without interruption.' Fourth is 'Treasury of Wish-Fulfilling Jewels'. In this there are two. What are the two? First is the gold-master wish-fulfilling jewel; second is the plenitude-master wish-fulfilling jewel. The first wish-fulfilling jewel brings forth only vajra; the second wish-fulfilling jewel fully brings forth good and non-good things. The two fundamental dharmas are also like this: the wish-fulfilling jewel of the one substance produces only pure dharmas, while the wish-fulfilling jewel of the three natures produces both defiled and pure dharmas. In the Yathātathatā Sūtra it is said: The Buddha told Vajragarbha Bodhisattva, 'Son of the Buddha! For example, when the king of garuḍas dies, his heart afterwards enters the ocean and becomes a wish-fulfilling jewel, able to produce gold sand to benefit the dragon king. The fundamental dharma of the one mind is also like this, able to produce the true principle to benefit the perfected.' In the Prakṛtijñāna Sūtra it is said: 'For example, to repay kindness, the Catari ghost becomes a wish-fulfilling jewel for ten thousand kalpas to benefit ocean beings. The wish-fulfilling jewel of the one mind is also like this, able to generate the dharmas of saṃsāra and nirvāṇa.' Fifth is 'Square Inch'. In this there are two. What are the two? First is the square inch of the white hair; second is the square inch of chaotic colors. In the first square inch only divine images appear before one; in the second square inch all five destinies appear before one. These two hairs are parts of sentient beings' bodies, bright and distinct like a clear mirror. The two fundamental dharmas are also like this. In the Saṃgraha-aprameya Sūtra it is said: 'The pure dharmadhātu is like the white pisainira; the inexhaustible dharmadhātu is like the chaotic pisainira.' Sixth is 'Tathāgatagarbha'. In this there are two. What are the two? First is the tathāgatagarbha far from transmigration and far from bondage; second is the tathāgatagarbha endowed with activity and endowed with marks. In the Bhūtakoti Sūtra it is said: 'Son of the Buddha! The tathāgatagarbha has only awakening, only suchness; it is free from the causes of transmigration, free from the bondage of conceptual cognition, singularly white and pure—therefore it is called the womb of the Tathāgata.' In the Laṅkāvatāra Sūtra it is said: 'The tathāgatagarbha is the cause of good and non-good; it experiences suffering and pleasure together with causes, whether arising or ceasing, like an actor.' Seventh is 'One Dharmadhātu'. In this there are two. What are the two? First is the purely white one dharmadhātu; second is the inexhaustible one dharmadhātu. The first dharmadhātu is like the time of the kalpa of emptiness; the second dharmadhātu is like the time of the kalpa of abiding. In the Tathatā-dharmadhātu Sūtra it is said: 'The seed of space is unobstructed like the long duration of emptiness; the seed of universality is unobstructed like the long duration of existence.' Eighth is 'Mahāyāna', the meaning of which is as explained before. Ninth is 'Central Reality'. In this there are two. What are the two? First is the centrally abiding central reality; second is the distinctly abiding central reality. The first central reality is like a solitary bright jewel; the second central reality is like a conforming bright jewel. In the Prakaṭita-madhyabhūta Sūtra it is said: 'The true mind free from extremes, if relying on tathatā, is like the jewel of different identity; if relying on arising and ceasing, it is like the jewel of identical difference.' Tenth is 'One Mind'. In this there are two. What are the two? First is the one mind that is one is one; second is the one mind that is all is all. The first one mind is named according to what is produced; the second one mind is named according to what can produce. In the Ekacittadharma Sūtra it is said: At that time Śāriputra addressed the Buddha, saying, 'World-Honoured One! In the Mūlabhūmi Sūtra it was proclaimed: The nature of the substance of the mind is neither large nor small, neither dharma nor non-dharma, neither identical nor different, neither one nor all. For what reason do you today say yourself that the one mind of tathatā is one because of oneness, while the one mind of arising and ceasing is one because of multiplicity? Could it be that the World-Honoured One is not free from the fault of self-contradiction between before and after?' The Buddha said, 'Good son! Do not speak like this. Why is that? The mind-dharma is not one; because what is produced is one, it is nominally designated as one. The mind-dharma is not all; because what is produced is all, it is nominally designated as all. And saying "one mind" without speaking of "all minds" is naming it according to the mind that can produce.' And so forth, down to the extensive explanation. These are called the ten. These ten names fully subsume the fundamental names of all dharmapiṭakas of the Buddhas.

2.16

The ten distinct names of the two dharmas have been explained; next, the distinctions among the names of the two gates will be explained. What are the characteristics of the ten names of tathatā? A verse says:

2.17

Bhagavakośa, gandhāyatana,
Vi-bodhi-varī, gandhagambhana,
Adhād-agni, aghāśaya,
Durānu-bodhi, maho-gaṇadhi,
Mahā-vyūha-eka, varākṣa-nīla:
Such ten kinds of names / are the uncommon designations of tathatā.

2.18

The treatise says: The gate of the mind as tathatā has ten kinds of names. What are the ten? First is called the Gate of the Tathāgatagarbha, because it is free of confusion; second is called the Gate of Non-dual Equality, because it lacks distinctions; third is called the Gate of the Single Path of Purity, because it lacks diverged paths; fourth is called the Gate of Non-arising and Immobility, because it is free from activity; fifth is called the Gate of Non-severance and Non-bondage, because it lacks antidotes and obstructions; sixth is called the Gate of Non-going and Non-coming, because it lacks higher and lower; seventh is called the Gate of Transcending the World, because it lacks the four characteristics; eighth is called the Gate of Quiescence and Serenity, because it lacks going toward anything; ninth is called the Gate of the Great Universal Characteristic, because it lacks particular characteristics; tenth is called the Gate of Tathatā, because it lacks falsity. These are called the ten. These ten names fully subsume the names of the dharma gates of equal principle throughout all dharmapiṭakas of the Buddhas. What are the characteristics of the ten names of arising and ceasing? A verse says:

2.19

Ālayadharma, bhagavakośa,
Ayatanara, gandhagandhini,
Gangāśaya, kṣakṣavanara,
Anubodhini, jīvantanirvāṇa,
Agiganāśi, tavatgandha:
Such ten kinds of names / are the uncommon designations of arising and ceasing.

2.20

The treatise says: The gate of the mind as arising and ceasing has ten kinds of names. What are the ten? First is called the Gate of the Receptacle Consciousness, because it holds and maintains all defiled and pure dharmas; second is called the Gate of the Tathāgatagarbha, because it conceals the substance of the Tathāgata's dharmakāya; third is called the Gate of Activation, because it continuously operates; fourth is called the Gate of Severance and Bondage, because it has antidotes and obstructions; fifth is called the Gate of Going and Coming, because it has higher and lower; sixth is called the Gate of Many Distinct Characteristics, because defiled and pure dharmas exceed the sands of the Ganges; seventh is called the Gate of the World, because the four characteristics operate together; eighth is called the Gate of Transmigration and Cessation, because it is fully endowed with saṃsāra and nirvāṇa; ninth is called the Gate of Mutual Dependence and Co-establishment, because no dharma establishes itself; tenth is called the Gate of Arising and Ceasing, because it displays the characteristic of impermanence. These are called the ten. These ten names fully subsume the names of the various distinct dharma gates throughout all dharmapiṭakas of the Buddhas.

2.21

The ten distinct names of the two gates have been explained; next, the gate of the characteristics of identity and difference will be explained. What are the characteristics of the identity and difference between the two fundamental dharmas? A verse says:

2.22

There are three differences and two identities: / Each differs in reliance, gate, and objective realm; / Because each is universal, their names are identical; / Therefore they share names but differ in meaning.

2.23

The treatise says: The two fundamental dharmas have three differences and two identities. What are the three differences? First, difference in reliance, because each has that Mahāyāna upon which it relies; second, difference in gates, because each is fully endowed with its distinct gates that can enter; third, difference in objective realms, because each takes its own reliance as its objective realm. These are called the three differences. What are the two identities? First, identity in universality, because they pervade the dharmadhātu and are equal in measure; second, identity in name, because the ten kinds of names are common to both dharmas. These are called the two identities. Why is it so? Because they share names but differ in meaning. What are the characteristics of the identity and difference between the two dharma gates? A verse says:

2.24

There are seven differences and one sameness, / because persons, dharmas, supports, practices, essences, / spheres of objects, and stages are distinct, / and because their names are different and their meanings are different.

2.25

The treatise says: These two gates have seven differences and one sameness. What are the seven differences? First, the difference of persons: in the gate of tathatā there are only pure and liberated ones, whereas in the gate of arising and ceasing there are fully present all sentient beings of the three categories. Second, the difference of teaching-gates: in the gate of tathatā there is only the entirely pure category, whereas in the gate of arising and ceasing there are fully present all defiled and pure dharmas. Third, the difference of that which is relied upon: each has its own Mahāyāna upon which it relies. Fourth, the difference of dharmas of practice: in the gate of tathatā, non-arising of the bondage of arising in one mind and one thought serves as its practice, whereas in the gate of arising and ceasing, arising through arising and ceasing, and ceasing through ceasing the ceased, serves as its practice. Fifth, the difference of essence and characteristics: the gate of the mind as tathatā is equal to its root, whereas the gate of the mind as arising and ceasing is distinct from its root. In the Laṅkāvatārasūtra it is said: "Quiescence is called the one mind; the one mind is called the tathāgatagarbha." Sixth, the difference of spheres of objects: each takes its own support as its sphere of objects. Seventh, the difference of stages and grounds: in the gate of tathatā they abide in mutual intermixture, whereas in the gate of arising and ceasing they abide by progressing toward. These are called the seven differences. What is the one sameness? It is the so-called sameness of pervading. Why is it so? Because their names are different and their meanings are different. In which sūtras are the stages and grounds of the two gates clearly and explicitly explained, and how many stages does each have? The verse says:

2.26

In the sūtras such as the Laṅkāvatāra, / tathatā has one kind, / and the gate of arising and ceasing has two, / because they are exclusively chaotic, and upward and downward.

2.27

The treatise says: The stages and grounds of the two gates are clearly and explicitly explained in sūtras such as the Laṅkāvatāra. That is, in the Great Text of the Laṅkāvatārasūtra, it is spoken thus:

2.28

"Dedication is precisely the mind of faith; / the mind of faith is precisely the Buddha-ground; / the Buddha-ground is precisely the ten grounds; / the ten grounds are precisely the generation of the mind [of awakening]."

2.29

In the Branched Laṅkāvatārasūtra, it is spoken thus:

2.30

"The tenth ground is the first ground; / the first ground is the eighth ground; / the ninth ground is the seventh ground; / the seventh ground is the eighth ground; / the second ground is the third ground; / the fourth ground is the fifth ground; / the third ground is the sixth ground; / what sequence could there be in quiescence?"

2.31

In the True Cultivation Sūtra, it is spoken thus:

2.32

"A one-year-old mother at one time / gave birth to a fifty-year-old child; / that fifty-year-old child / became pregnant with the one-year-old mother, / and gave birth to a fifty-one-year-old / great heroic man. / Could it perhaps be like this, / or could it perhaps not be like this?"

2.33

Sūtras such as these establish their stages and grounds in reliance upon the gate of the mind as tathatā. In the gate of tathatā there is only exclusively an abiding stage of intermixture and chaos, and there are no other stages; therefore the verse says, "exclusively chaotic." The various stages and grounds of progressive advancement in other sūtras are established in reliance upon the gate of arising and ceasing, and this should be carefully examined. In the gate of arising and ceasing there are two kinds of stages. What are the two? First, the upward gate; second, the downward gate. These two gates will naturally be explicitly explained in the definitive determination of arising and ceasing. Under which gate is the principle of tathatā, which is the nature realized by correct wisdom in the gate of the mind as arising and ceasing, subsumed? It is subsumed under the gate of arising and ceasing, not under the gate of tathatā, because their demarcations are different. Furthermore, what distinction is there between the tathatā of the two gates? The principle of the gate of tathatā is the principle itself as principle. The principle of the gate of arising and ceasing is wisdom itself as principle. On what grounds are their principles distinct in the stages and grounds of the two gates? Because of being without obstruction and with obstruction. Having raised this one corner, one should observe accordingly. The gate of establishing the four kinds of dharma characteristics has been explained. That these two gates each completely subsume all dharmas is precisely the gate of the complete encompassing of dharma-gates; that is to say, subsuming all dharmas by the gate of tathatā, there is not a single dharma that is not tathatā; and subsuming all dharmas by the gate of arising and ceasing, there is not a single dharma that is not arising and ceasing. Yet the gate of tathatā cannot subsume all dharmas of the gate of arising and ceasing, nor can the gate of arising and ceasing subsume all dharmas of the gate of tathatā. As for the statement that they "completely subsume all dharmas," it is because it completely subsumes all dharmas of arising and ceasing, and completely subsumes all dharmas of tathatā. Why is this? Because these two gates are entirely equal, yet each distinct. The gate of the complete encompassing of dharma-gates has been explained. As for "What does this mean? Because these two gates are not separated from each other," this is precisely the gate of initiating question and answer to reveal the causes; that is to say, directly presenting the question and directly stating the answer.

2.34

The brief exposition section has been explained; next the detailed exposition section will be explained.

2.35

The root [text] says: That which is the mind as tathatā is the essence of the dharma-gate of the great universal characteristic of the one dharmadhātu; that is to say, the nature of the mind is neither arising nor ceasing. All dharmas are differentiated only in reliance upon deluded thoughts; if one is free from the mind's thoughts, then there are no characteristics of any spheres of objects. Therefore, all dharmas from the beginning have been free from the characteristics of verbal expression, free from the characteristics of names, and free from the characteristics of mental objects; they are ultimately equal, without variation, and indestructible. They are only the one mind; therefore it is named tathatā. Because all verbal expressions are provisional designations without reality, merely following deluded thoughts and unobtainable, the expression "tathatā" also has no characteristics. That is to say, it is the culmination of verbal expression, using words to dismiss words; this essence of tathatā has nothing that can be dismissed, because all dharmas are entirely real; nor is there anything that can be established, because all dharmas are equally thus. One should know that all dharmas cannot be spoken of and cannot be thought of; therefore it is named tathatā. Question: If the meaning is such as this, how can sentient beings accord with it and be able to enter? Answer: If one knows that although all dharmas are spoken of, there is neither speaker nor that which can be spoken of, and although they are thought of, there is neither thinker nor that which can be thought of, this is named according with it. If one is free from speaking and thinking, it is named being able to enter. Furthermore, tathatā has two meanings when distinguished in reliance upon verbal expression. What are the two? First, truly empty, because it can ultimately reveal the real; second, truly not empty, because its own essence is endowed with nature-merits free of outpourings. As for what is called empty: from the beginning it has not been associated with any defiled dharmas; that is to say, it is free from the characteristics of differentiation of all dharmas, because there are no false mental thoughts. One should know that the self-nature of tathatā is not with characteristics, not without characteristics, not not with characteristics, not not without characteristics, not with both characteristics of having and lacking; it is not of a single characteristic, not of different characteristics, not not of a single characteristic, not not of different characteristics, and not of both characteristics of single and different—and so on, to speak in summary, because it is entirely unassociated with the deluded minds of all sentient beings that discriminate thought after thought, it is spoken of as empty. If one is free from the deluded mind, there is truly nothing to be emptied. As for what is called not empty: having already revealed that the essence of dharmas is empty and devoid of falsehood, it is precisely the true mind, constant, eternal, unchanging, and fulfilled with pure dharmas; thus it is named not empty. Nor are there characteristics that can be grasped, because the sphere of objects free from thoughts is associated only with direct realization.

2.36

The treatise says: This is precisely the detailed exposition section. Within this there are three gates. What are the three? First, the gate of the fundamental essence of tathatā; second, the gate of initiating question and answer to resolve doubts; third, the gate of provisionally explaining to open up characteristics of tathatā. Within the first gate there are precisely three gates. What are the three? First, the gate of establishing names; second, the gate of directly explaining the true essence; third, the gate of explaining names. "That which is the mind as tathatā is the essence of the dharma-gate of the great universal characteristic of the one dharmadhātu" is precisely the gate of establishing names. That is to say, names are established according to function; the one mind and tathatā each have ten names. Why are the rest omitted and only this name established? Because its functioning is appropriate. The remaining numerous names are certainly not like this, so they are omitted and not established. What does this mean? One mind performs the great function, dharma performs the universal function, and dhātu performs the characteristic function. Thus it is the gate of dharmas, and the gate is precisely the essence; therefore it is said to be the "essence of the dharma-gate." The various distinct characteristics should be examined in accordance with the direction. The gate of establishing names has been explained; next the gate of directly explaining the true essence will be explained. As for "that is to say, the nature of the mind is neither arising nor ceasing," it directly explains the gate of tathatā while excluding the gate of arising and ceasing. That is to say, the dharma of tathatā is neither arising nor ceasing, without arising and without ceasing, neither abiding nor changing, without abiding and without changing; it is not like the dharmas of arising and ceasing, which are arising and are ceasing, have arising and have ceasing, are abiding and are changing, and have abiding and have changing; this is because they are distinguished by the presence or absence of characteristics. Furthermore, it is not saying that "is" is "not," nor does it mean that "is not" is "is"; therefore it says "not." Why is this? The dharma of tathatā negates a hundred negations, affirms a thousand affirmations, and negates the negation of affirmations, yet does not abide in non-duality either. As for "all dharmas are differentiated only in reliance upon deluded thoughts," it temporarily relies upon that being existent to show that this is non-existent; that is to say, by relying upon the provisional existence of the gate of arising and ceasing, it displays the true non-existence of the gate of tathatā. As for "if one is free from the mind's thoughts, then there are no characteristics of any spheres of objects," if one is free from the consciousnesses of prapañca, there are no deluded spheres of objects whatsoever. Therefore, as for "all dharmas from the beginning have been free from the characteristics of verbal expression, free from the characteristics of names, and free from the characteristics of mental objects," it directly reveals the characteristics of transcendence of the dharma of tathatā. What are the respective quantities of verbal expression, names, and mental measure, and what are their characteristics? The verse says:

2.37

Verbal expression has five kinds; / names have two kinds; / mental measure has ten kinds, / because the sūtras explain them differently.

2.38

The treatise states: There are five kinds of speech. What are the five? The first is speech based on characteristics; the second is speech based on dreams; the third is speech based on false grasping; the fourth is speech based on beginninglessness; the fifth is speech in accord with reality. It is said in the Laṅkāvatāra-sūtra: “Mahāmati! Speech based on characteristics arises from attachment to various characteristics such as form. Mahāmati! Speech based on dreams arises from recollecting one's past experience of unreal sense-objects, relying on the dream of sense-objects, and after awakening, knowing and relying on the unreality of unreal sense-objects. Mahāmati! Speech based on attachment arises from recollecting deeds done and things heard in the past. Mahāmati! Speech based on beginninglessness arises from the habituation of the seeds of defilement through attachment to prapañca from beginningless time.” In the Vajrasamādhi-sūtra it is said: Śāriputra said, “All myriad dharmas are words and texts; the characteristics of words and texts are not their reality, and the real reality cannot be spoken. How then does the Tathāgata preach the Dharma now?” The Buddha said, “My preaching of the Dharma is because you sentient beings abide in birth and speak; I speak of the unspeakable, and for this reason I speak it. What I speak is speech of meaning, not text. What sentient beings speak is speech of text, not meaning. Speech that is not of meaning is entirely empty and non-existent; empty and non-existent speech has no speech concerning meaning, and what does not speak of meaning is all false speech. Speech in accord with meaning is truly empty and not empty, empty and real and not real; it is free from the two characteristics, and in the middle it does not abide in the middle. Dharma that is not in the middle is free from the three characteristics; it perceives no location, for it speaks of suchness as it truly is.” Among these five, because the first four kinds of speech are false speech, they cannot discourse upon truth; because the latter one kind of speech is speech in accord with reality, it can discourse upon the true principle. Bodhisattva Aśvaghoṣa, relying on the first four, spoke in this way. As for being free from the characteristics of words, names are of two kinds. What are the two? The first is the name of syllable by syllable; the second is the name of the reflection of syllables. It is said in the Laṅkāvatāra-sūtra: “Mahāmati! Furthermore, the collection of names (nāmakāya) refers to various syllables differentiated by names, from the letter A up to the letter Ha; these are called the collection of names.” It is said in the Bodhipakṣa-sūtra: “Speaking together within a mirror is called a reflected name.” Syllables are of two kinds. What are the two? The first is syllables dependent on sound; the second is syllables dependent on space. It is said in the Laṅkāvatāra-sūtra: “Mahāmati! Furthermore, the collection of syllables (vyañjanakāya) refers to the length of sound and the pitch of the tone; this is called the collection of syllables.” In the Mahāsamudra-sūtra it is said: The Buddha told Mañjuśrī, “As to what you asked before, what is meant by the syllables of the wheel of space: for example, when a flying bird in space surpasses the blazing light, it emits ten kinds of harmonious sounds; the syllables of the wheel of space should be viewed in this way.” Among these two [pairs], each former one cannot express the profound true principle, while each latter one can express the true principle. Now, relying on the former gate, it is spoken in this way. Being free from the characteristics of mental objects: mental measures are ten. What are the ten? The first is the mind of eye-consciousness; the second is the mind of ear-consciousness; the third is the mind of nose-consciousness; the fourth is the mind of tongue-consciousness; the fifth is the mind of body-consciousness; the sixth is the mind of mental consciousness; the seventh is the mind of manas-consciousness; the eighth is the mind of ālayavijñāna; the ninth is the mind of the consciousness of the many-as-one; the tenth is the mind of the consciousness of one-by-one. Among these ten, the first nine kinds of mind do not cognize the true principle as an object; the latter one kind of mind is able to cognize the true principle as its objective realm. Now, relying on the first nine, it is spoken in this way. Being free from the characteristics of mental objects: it is said in the Mūla-bhūta-sūtra: “The profound true principle is not an objective realm of anything else; it only takes that on which it relies as its objective realm.” As for “ultimately equal, without alteration, and indestructible,” this is to show the merits of the three freedoms: namely, all differentiations revolve with the four kinds of false speech as their root; all nine kinds of altered doctrines and ten kinds of divergent attachments of non-Buddhists revolve solely with names as their root; and all breaking obstructions of affliction and all destroying obstructions of the cognizable revolve solely in reliance on the categories of mind. Yet within the true essence, being free from the three characteristics, the three virtues are fully perfected. As for “it is solely the one mind, therefore it is called tathatā,” this concludes the essence of tathatā. As for “because all speech is conventional names and without reality, merely following false thoughts, it cannot be apprehended,” this shows the causes and conditions of the three freedoms: namely, because all speech is without reality, all conventional names are without reality, and all conscious minds merely follow false thoughts and cannot be apprehended, within the ineffable real principle they are not apart from the three characteristics, for unreal characteristics and the Dharma as it is are extremely contrary to each other. As for “what is called tathatā also has no characteristics,” this is the second turn of phrase to dispel the error of attachment: namely, foolish sentient beings form such an attachment that the principle of the essence of tathatā—far removed from the three characteristics and replete with the three virtues—although having no provisional characteristics, has real characteristics, naturally permanent and definitely real. Due to such reckoning, they fall into the extreme of permanence with no time of escape. Therefore, in order to dispel such a view, it is said that what is called tathatā also has no characteristics. As for “the ultimate limit of speech dispels speech by means of speech,” this directly demonstrates the causes and conditions of the characterlessness of tathatā: namely, all speech culminates in tathatā and cannot go beyond it. Since it cuts off speech, how could it have characteristics without words? Hence, it only dispels speech by means of speech. In this way, that which can dispel is speech as suchness as it truly is; that which is dispelled is the four kinds of false speech. It is said in the Great Text of the Vimalakīrti-sūtra: At that time, Mañjuśrī Bodhisattva-Mahāsattva said to Guṇa-avadata: “All of us in the great assembly have each spoken, according to our own inclination, of the eight thousand and one ways toward the gate of non-duality. As appropriate, let Vimalakīrti, for the sake of our great assembly, speak the speech that is free from speech, non-non-dual non-duality, and remove the defilement of provisional speech.” Thereupon Vimalakīrti was silent and said nothing. At that time Mañjuśrī praised Vimalakīrti, saying: “Excellent, excellent, O householder! Speak of suchness as suchness; listen to suchness as the ear. Excellent, excellent! This is truly the Dharma gate of non-duality. This is truly the Dharma body of non-duality.” Having explained the gate that directly expresses the true essence, next is to explain the gate that explains the names. As for “within this essence of tathatā there is nothing to be dispelled, because all dharmas are completely true,” this explains the name with respect to “true”; as for “neither is there anything to be established, because all dharmas are equally such,” this explains the name with respect to “suchness.” What meaning is this text intended to clarify? It shows that there is no wisdom of severance and realization. What does this mean? It means that the arising of the path of severance must be caused by remedying obstructions; it cannot arise on its own. Yet within the true essence, there are no defiled dharmas that could be dispelled; therefore, there is no path of severance that can remedy them. Why is this? Because there is not a single dharma that is not the true essence. Furthermore, if there were obstructions and wisdom that varied with the high and low of the mind, one could establish all stages and grounds. But within the essence of suchness there are no distinct stages that can be established; therefore, there is no expedient means that can establish them. Why is this? Because there is not a single dharma that is not the essence of suchness. As for “one should know that because all dharmas cannot be spoken and cannot be thought, they are named tathatā,” this concludes what was said above.

2.39

Having explained the gate of fundamental essential tathatā, next is to explain the gate of initiating questions and answers to resolve doubts.

2.40

Question: 'If the meaning is as stated, how can sentient beings accord with and enter [it]?' This is to raise doubt and ask a question. Relying on which sentences does the questioner raise what doubts? Relying on the sentences 'cannot be spoken of' and 'cannot be thought of', the doubt of difficulty in according is raised. Relying on the sentence of the second turn of phrase, the doubt of difficulty in entering is raised. Here, the clause of according directly doubts its cause, and the clause of entering directly doubts its effect. Why is this? Skillful speech produces and develops the conforming expedient means of wisdom resulting from hearing; wisdom resulting from hearing produces and develops the conforming expedient means of wisdom resulting from reflection; wisdom resulting from reflection produces and develops the conforming expedient means of wisdom resulting from cultivation. All good teachings culminate in speech; all three types of wisdom are exhausted in phenomena of thought. If there were no speech, there would be no three types of wisdom; if there were no three types of wisdom, there would be no myriad practices. Yet the dharma of tathatā cannot be spoken of, and therefore there is no verbal teaching; it cannot be thought of, and therefore there are no three types of wisdom; lacking the three types of wisdom, there is no way to accomplish the myriad practices of the ten grounds. On what could sentient beings rely to gradually cultivate and advance? Doubting in this way, one raises the question, saying: 'How can they accord?' The cause of practice is that which can arise, and the virtue of the fruit is that which arises. If there is no cause that arises, there is no entry; if there is no entry, the entered is not attained. The 'that which enters' is the vajra mind; the 'that which is entered' is nothing other than the vajra ground. Lacking a cause, by what gate could one realize entry into the Tathāgata's ocean of sarvajña? Doubting in this way, one raises the question, saying: 'and enter?' These two questions doubt the gate of tathatā by relying on the gate of arising and ceasing, which means there are sentient beings who harbor such doubt: 'As in the gate of arising and ceasing, all evils are cut off, all goods are cultivated, causal practices are fully prepared, and the virtues of the fruit are fulfilled, so it must also be in the gate of tathatā. How could one, by "unspeakable", negate preparatory good, or by "unthinkable", defame the five equal stages?' Now, taking up this intention, one raises such a question. Answer: 'If one knows that although all dharmas are spoken of, there is neither speaker nor that which can be spoken of, and although they are thought of, there is neither thinker nor that which can be thought of, this is named according. If one is free from speaking and thinking, it is named entering'—this resolves those two doubts in their proper order. Specifically, 'according' itself has two kinds. What are the two? First, according in arising and ceasing; second, according in tathatā. Within according in arising and ceasing, there are again two kinds. What are the two? First, upward according; second, downward according. 'Upward according' means from faith up to the vajra, because it can serve as a conforming expedient means toward the fruit of bodhi. 'Downward according' means from the pristine, wondrous receptacle of self-nature down to the faith of the first thought-moment, because it can serve as a conforming expedient means toward each respective ground. That which is called 'upward according' is: based on impermanent vocal speech, it produces and develops impermanent wisdom resulting from hearing; based on impermanent wisdom resulting from hearing, it produces and develops impermanent wisdom resulting from reflection; based on impermanent wisdom resulting from reflection, it produces and develops impermanent wisdom resulting from cultivation; based on impermanent wisdom resulting from cultivation, it produces and develops impermanent practice and virtue. This is called upward. That which is called 'downward according' is: based on permanent practice and virtue, it produces and develops permanent wisdom resulting from cultivation; based on permanent wisdom resulting from cultivation, it produces and develops permanent wisdom resulting from reflection; based on permanent wisdom resulting from reflection, it produces and develops permanent wisdom resulting from hearing; based on permanent wisdom resulting from hearing, it produces and develops permanent speech. This is called downward. These two gates are simultaneously complete without before and after. The distinct marks of obstruction and wisdom will be clearly explained when reaching their place in the text. In the gate of tathatā it is stated: 'cannot be spoken of' because there is no vocal speech that is permanent or impermanent; 'cannot be thought of' because there are no three types of wisdom that are permanent or impermanent. It is not that it lacks the speech and thought of its own gate when it is stated that it cannot be spoken of and cannot be thought of. For this reason, one cannot use a different gate to refute another gate: because this exists, that exists; because that exists, this exists. If so, what are the marks of speech and thought in the gate of tathatā? It means there is speech that is neither permanent sound nor impermanent sound, meaning speech without speaker or spoken, speech as suchness. Furthermore, there is thought that is neither the permanent three types of wisdom nor the impermanent three types of wisdom, meaning thought without thinker or thought, thought of quiescence and stillness. Why is this? Because in the gate of tathatā there is no abiding in directional progression and confusion. What is called 'according in tathatā'? If one knows that although all dharmas are spoken of, there is no speaking of permanent speech and no speaking of impermanent speech, no speaking of a speaker and no speaking of what is spoken—this is named according with the sound of tathatā. If contrary to this, it is named inversion regarding the sound of tathatā. Furthermore, if one knows that although all dharmas are thought of, there is no thought of permanent wisdom and no thought of impermanent wisdom, no thinking of a thinker and no thinking of what is thought—this is named according with the thought of quiescence and stillness. If contrary to this, it is named inversion regarding the thought of quiescence and stillness. Having explained the characteristics of according, next the doubt regarding entering is resolved. Herein there are two kinds. What are the two? First, entering in arising and ceasing; second, entering in tathatā. Within entering in arising and ceasing, there are again two kinds. What are the two? First, upward entering; second, downward entering. 'Upward' refers to the vajra ground. 'Downward' refers to each respective ground. One should carefully observe in conformity with the clause of according. 'Entering in tathatā' is one's own basis. By what does one enter? It refers to the mixed stages. How does one enter? It means being free from speaking and thinking. Being free from what kind of speaking and thinking? It refers to the speech of both-not and the thought of both-not in the gate of tathatā; therefore it is said, 'If one is free from speaking and thinking, it is named entering.' Because the first turn of phrase is accomplished, the doubt of the second turn is resolved and the principle is clear.

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釋摩訶衍論 — Classical Chinese