釋摩訶衍論 2.35

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.