釋摩訶衍論 6.5

6.5

The commentary says: Within this text itself there are three gates. What are the three? First, the gate displaying the great meaning of self-essence; second, the gate displaying the great meaning of self-characteristics; third, the gate displaying the great meaning of self-function. Within the first great meaning there are two gates. What are the two? First, the gate of the equality of the five kinds of persons; second, the gate of the non-transformation of time. These are the two. Within the middle great meaning there are three gates. What are the three? First, the gate of fulfilled merits; second, the gate of resolving doubts through question and answer; third, the gate of specific explanations and extensive discourse. These are the three. Within the final great meaning there are six gates. What are the six? First, the gate of inexhaustible original vows; second, the gate of non-attachment free from characteristics; third, the gate of equality of agent and object; fourth, the gate of manifesting responses without characteristics; fifth, the gate of grossness and subtlety according to what is seen; sixth, the gate of resolving doubts through question and answer. These are the six. Now I shall interpret them, expounding them distinctly and sequentially; those of great intelligence should examine and discern them carefully. 'Furthermore, as for the self-essence and characteristics of tathatā': this generally designates the two meanings of essence and characteristics. From here down, they are explained specifically and expounded; first, the greatness of essence is explained. What is named the gate of the equality of the five kinds of persons? It means that the self-essence of tathatā extends to the five kinds of persons, being completely equal and without differentiation. What are named the five kinds of nominal persons? First, ordinary persons; second, śrāvakas; third, pratyekabuddhas; fourth, bodhisattvas; fifth, Tathāgatas. These are the five. With such five names, the persons of themselves are five, but the real of itself is only one. Why is this? The self-essence of tathatā has no increase or decrease, neither largeness nor smallness, neither existence nor non-existence, neither center nor extremes, neither going nor coming; from the beginning, the one of itself constitutes the one, the identical of itself produces the identical, spurning difference and abandoning distinction, being solely the one reality. Therefore, it is stated in the All Dharmas Tathatā Single Characteristic Samādhi Sūtra: 'Just as diamond can be made into images of the five destinies, the equality of the five persons is also like this; there is no increase or decrease among the various persons.' Hence the basic text states: 'All ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas are without increase or decrease.' What is named the gate of the non-transformation of time? It means that the self-essence of tathatā is naturally permanent, decisively changeless, motionless across the three time periods, untranslocated by the four characteristics, being tranquil and tranquil again, real and real again. Hence the basic text states: 'They are not produced at the previous limit and do not cease at the subsequent limit; they are ultimately eternal and constant.'