釋摩訶衍論 2.6

2.6

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.