釋摩訶衍論 2.25

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: