釋摩訶衍論 6.8

6.8

Having explained the gate of perfect merits, next we explain the gate of questions and answers to resolve doubts. Within this gate there are two gates. What are the two? First is the gate of raising a brief question and objecting to contradiction; second is the gate of raising an extensive answer and explaining. What is the character of the questioner's intent in raising the objection? It means adducing textual statements that contradict each other and are disordered before and after, in order to examine their principle. How do the earlier and later texts contradict each other? In the Section Determining Tathatā, it is said: "The tathatā of the mind is the essence of the great universal characteristic dharma-gate of the one dharmadhātu, namely, the nature of the mind is neither arising nor ceasing. All dharmas possess distinctions only on the basis of false thoughts; if one is free from mental thoughts, then there are no characteristics of any external sphere. Therefore, all dharmas have from the beginning been free from the characteristic of speech, free from the characteristic of names, and free from the characteristic of mental objects; they are ultimately equal, without change or variation, and indestructible; being only the one mind, it is therefore called tathatā." In the Section Determining the Great Meaning of Intrinsic Characteristic, it is said: "From the beginning, it is intrinsically and naturally complete with all merits, that is to say, its intrinsic essence possesses the meaning of the radiance of great wisdom; the meaning of universally illuminating the dharmadhātu; the meaning of true cognition and knowing; the meaning of the mind pure in its self-nature; the meaning of permanence, bliss, self, and purity; and the meaning of cool, unchanging sovereignty. Endowed in this way with Buddha-dharmas exceeding the sands of the Ganges that are not separated, uninterrupted, not different, and inconceivable, even unto being complete without any deficiency, it is called the tathāgatagarbha and is also called the Tathāgata's dharmakāya." Such is the contradiction, which is therefore raised as an objection. As the root text says: "Question: Earlier it was said that tathatā is equal in its essence and free from all characteristics; why is it now said again that its essence possesses such various merits?"