釋摩訶衍論 2.33

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.