釋摩訶衍論 2.36

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: