[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 2.15 # 釋摩訶衍論 2.15 釋摩訶衍論 2.15 - **Language:** Classical Chinese ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1668.2.15) 論曰：二種本法各有十名，名通義別。云何為十？一者名為廣大神王。此中有二。云何為二？一者鳩那耶神王、二者遮毘佉羅神王。第一神王住金剛山，一向出生吉祥神眾。第二神王住大海中，遍通出生一切種種吉祥神眾、過患神眾。二種本法廣大神王亦復如是，一體本法一向出生真如淨法，三自本法遍通出生一切種種清白品法、染污品法故。自體契經中作如是說：文殊師利前白佛言：「世尊！甚深極妙二種大乘，不知不覺同異，極疑眾心，如宜世尊為眾更說。」佛造作相而告文殊言：「善男子！如是二法，譬如金剛神王及主海神王其相各差別，謂如金剛神王住金剛山現諸境界，唯現金光不現餘光。真如一心金剛神王亦復如是，唯有淨法無有餘法故。又如金剛神王唯出生清淨眷屬，甞不出生雜亂眷屬。真如一心亦復如是，唯出生無垢清淨法故。復次譬如主海神王住大海中，出生種種麁惡眷屬、種種善妙眷屬。生滅一心主海神王亦復如是，出生一切染淨法故。」二者名為大虛空王。此中有二。云何為二？一者空自在空王、二者色自在空王。第一空王以空容受而為自在，第二空王以色容受而為自在。二種本法亦復如是，一體空王以無住處而為自在，三自空王以有住處而為自在故。金剛三昧契經中作如是說：一心如法理自體空無，如彼空王本無住處。一地契經中作如是說：一心法體於諸障礙無有障礙令住諸法，譬如空王於一切色得自在故、容受大種故。三者名為出生龍王。此中有二。云何為二？一者出生光明龍王、二者出生風水龍王。第一龍王以淨光明而為依止，第二龍王以風水德而為依止。二種本法出生龍王亦復如是，一體本法以純淨法而為其體，三自本法以染淨法而為其德故。順理契經中作如是說：一心本法純一無雜，譬如光明龍王以淨光明而為宮殿，以淨光明而為相身，以淨光明而為徒眾。無始契經中作如是說：譬如大海中有大龍王名曰出生風水，從其頭頂出生澄水，從其尾末出生標嵐，由是龍王故大海水風常恒相續無有斷絕。一心龍王亦復如是，能生一切差別平等種種諸法，常恒相續無有斷絕故。四者名為如意珠藏。此中有二。云何為二？一者金主如意、二者滿主如意。第一如意唯出金剛，第二如意具足出生善不善物。二種本法亦復如是，一體如意唯生淨法，三自如意通生染淨法故。如如契經中作如是說：佛告金剛藏菩薩言：「佛子！譬如金翅鳥王命終，然後其心入海為如意珠，能生金沙利益龍王。一心本法亦復如是，能生真理利圓滿者故。」本性智契經中作如是說：譬如遮多利鬼，為報恩故，於一萬劫為如意珠利益海生。一心如意亦復如是，能生長生死及涅盤法故。五者名為方寸。此中有二。云何為二？一者白毫方寸、二者亂色方寸。第一方寸中唯現前天像，第二方寸中通現前五趣。如是二毫眾生身分，顯了分明譬如明鏡。二種本法亦復如是故。攝無量契經中作如是說：清淨法界如白必薩伊尼羅，無盡法界如亂必薩伊尼羅故。六者名為如來藏。此中有二。云何為二？一者遠轉遠縛如來藏、二者與行與相如來藏。實際契經中作如是說：佛子！如來藏者，唯有覺者、唯有如如，離流轉因、離慮知縛，一一白白，是故名為如來之藏。楞伽契經中作如是說：如來藏者，為善不善因，受苦樂與因俱，若生若滅，猶如伎兒故。七者名為一法界。此中有二。云何為二？一者純白一法界、二者無盡一法界。第一法界如空劫時，第二法界如住劫時。真如法界契經中作如是說：空種無礙如空長時，遍種無礙如有長時故。八者名為摩訶衍，義如前說。九者名為中實。此中有二。云何為二？一者等住中實、二者別住中實。第一中實如獨明珠，第二中實如順明珠。明中實契經中作如是說：離邊真心，若真如依如異同珠，若生滅依如同異珠故。十者名為一心。此中有二。云何為二？一者是一是一一心，二者是一切是一切一心。第一一心隨所作立名，第二一心隨能作立名。一心法契經中作如是說：爾時舍利弗白佛言：「世尊！本地修多羅中作如是唱，其心體性非大非小、非法非非法、非同非異、非一非一切。何因緣故，今日自言真如一心因一故一，生滅一心因多故一？將非世尊無有前後相違過耶？」佛言：「善男子！莫作如是說。所以者何？心法非一，因所作一故假名為一。心法非一切，因所作一切故假名為一切。而言一心不說一切心者，隨能作心立其名故。」乃至廣說。是名為十。如是十名，總攝諸佛一切法藏根本名字。 > The treatise says: The two fundamental dharmas each have ten names; the names are shared, but their meanings are distinct. What are the ten? First is 'Vast Divine King'. In this there are two. What are the two? First is the divine king Guṇāya; second is the divine king Cavikhara. The first divine king dwells on Mount Vajra, exclusively giving rise to hosts of auspicious spirits. The second divine king dwells in the great ocean, universally giving rise to all kinds of auspicious spirit-hosts as well as affliction spirit-hosts. The Vast Divine King of the two fundamental dharmas is also like this: the fundamental dharma of the one substance exclusively gives rise to the pure dharmas of tathatā, while the fundamental dharma of the three natures universally gives rise to all kinds of dharmas of the white category and dharmas of the defiled category. In the Svabhāva Sūtra it is said: Mañjuśrī stepped forward and addressed the Buddha, saying, 'World-Honoured One! The two kinds of profound, extremely subtle Mahāyāna—not understanding or being aware of their identity and difference, great doubt troubles the minds of the assembly. It is fitting that the World-Honoured One explain them further for the assembly.' The Buddha manifested a composed expression and told Mañjuśrī, 'Good son! These two dharmas are like the Vajra Divine King and the Ocean-Lord Divine King, whose characteristics are each different: the Vajra Divine King dwells on Mount Vajra manifesting realms, manifesting only golden light and no other light. The Vajra Divine King of the one mind of tathatā is also like this, because it has only pure dharmas and no other dharmas. Furthermore, just as the Vajra Divine King brings forth only a pure retinue and never brings forth a mixed, chaotic retinue, the one mind of tathatā is also like this, because it brings forth only stainless, pure dharmas. Furthermore, just as the Ocean-Lord Divine King dwells in the great ocean, bringing forth various coarse, evil retinues and various good, wonderful retinues, the Ocean-Lord Divine King of the one mind of arising and ceasing is also like this, because it brings forth all defiled and pure dharmas.' Second is 'Great Space King'. In this there are two. What are the two? First is the space king of mastery over space; second is the space king of mastery over form. The first space king takes accommodating space as its mastery; the second space king takes accommodating form as its mastery. The two fundamental dharmas are also like this: the space king of the one substance takes having no dwelling place as its mastery, while the space king of the three natures takes having a dwelling place as its mastery. In the Vajrasamādhi Sūtra it is said: 'The principle of the one mind as dharma is in its own nature empty and non-existent, just as that space king originally has no dwelling place.' In the One-Ground Sūtra it is said: 'The dharma-substance of the one mind has no obstruction regarding all obstructions, causing all dharmas to abide, just as the space king attains mastery over all forms and accommodates the great elements.' Third is 'Birth-Giving Dragon King'. In this there are two. What are the two? First is the dragon king who brings forth light; second is the dragon king who brings forth wind and water. The first dragon king relies on pure light; the second dragon king relies on the qualities of wind and water. The birth-giving dragon kings of the two fundamental dharmas are also like this: the fundamental dharma of the one substance has purely clean dharmas as its substance, while the fundamental dharma of the three natures has defiled and pure dharmas as its qualities. In the Yukti-anugata Sūtra it is said: 'The fundamental dharma of the one mind is pure and unmixed, just as the dragon king of light has pure light as his palace, pure light as his physical mark, and pure light as his followers.' In the Anāditva Sūtra it is said: 'For example, in the great ocean there is a great dragon king named Birth of Wind and Water; from the crown of his head he brings forth clear water, and from the tip of his tail he brings forth fierce gale winds. Because of this dragon king, the water and wind of the great ocean are constantly continuous without interruption. The dragon king of the one mind is also like this: able to produce all distinct and equal various dharmas, constantly continuous without interruption.' Fourth is 'Treasury of Wish-Fulfilling Jewels'. In this there are two. What are the two? First is the gold-master wish-fulfilling jewel; second is the plenitude-master wish-fulfilling jewel. The first wish-fulfilling jewel brings forth only vajra; the second wish-fulfilling jewel fully brings forth good and non-good things. The two fundamental dharmas are also like this: the wish-fulfilling jewel of the one substance produces only pure dharmas, while the wish-fulfilling jewel of the three natures produces both defiled and pure dharmas. In the Yathātathatā Sūtra it is said: The Buddha told Vajragarbha Bodhisattva, 'Son of the Buddha! For example, when the king of garuḍas dies, his heart afterwards enters the ocean and becomes a wish-fulfilling jewel, able to produce gold sand to benefit the dragon king. The fundamental dharma of the one mind is also like this, able to produce the true principle to benefit the perfected.' In the Prakṛtijñāna Sūtra it is said: 'For example, to repay kindness, the Catari ghost becomes a wish-fulfilling jewel for ten thousand kalpas to benefit ocean beings. The wish-fulfilling jewel of the one mind is also like this, able to generate the dharmas of saṃsāra and nirvāṇa.' Fifth is 'Square Inch'. In this there are two. What are the two? First is the square inch of the white hair; second is the square inch of chaotic colors. In the first square inch only divine images appear before one; in the second square inch all five destinies appear before one. These two hairs are parts of sentient beings' bodies, bright and distinct like a clear mirror. The two fundamental dharmas are also like this. In the Saṃgraha-aprameya Sūtra it is said: 'The pure dharmadhātu is like the white pisainira; the inexhaustible dharmadhātu is like the chaotic pisainira.' Sixth is 'Tathāgatagarbha'. In this there are two. What are the two? First is the tathāgatagarbha far from transmigration and far from bondage; second is the tathāgatagarbha endowed with activity and endowed with marks. In the Bhūtakoti Sūtra it is said: 'Son of the Buddha! The tathāgatagarbha has only awakening, only suchness; it is free from the causes of transmigration, free from the bondage of conceptual cognition, singularly white and pure—therefore it is called the womb of the Tathāgata.' In the Laṅkāvatāra Sūtra it is said: 'The tathāgatagarbha is the cause of good and non-good; it experiences suffering and pleasure together with causes, whether arising or ceasing, like an actor.' Seventh is 'One Dharmadhātu'. In this there are two. What are the two? First is the purely white one dharmadhātu; second is the inexhaustible one dharmadhātu. The first dharmadhātu is like the time of the kalpa of emptiness; the second dharmadhātu is like the time of the kalpa of abiding. In the Tathatā-dharmadhātu Sūtra it is said: 'The seed of space is unobstructed like the long duration of emptiness; the seed of universality is unobstructed like the long duration of existence.' Eighth is 'Mahāyāna', the meaning of which is as explained before. Ninth is 'Central Reality'. In this there are two. What are the two? First is the centrally abiding central reality; second is the distinctly abiding central reality. The first central reality is like a solitary bright jewel; the second central reality is like a conforming bright jewel. In the Prakaṭita-madhyabhūta Sūtra it is said: 'The true mind free from extremes, if relying on tathatā, is like the jewel of different identity; if relying on arising and ceasing, it is like the jewel of identical difference.' Tenth is 'One Mind'. In this there are two. What are the two? First is the one mind that is one is one; second is the one mind that is all is all. The first one mind is named according to what is produced; the second one mind is named according to what can produce. In the Ekacittadharma Sūtra it is said: At that time Śāriputra addressed the Buddha, saying, 'World-Honoured One! In the Mūlabhūmi Sūtra it was proclaimed: The nature of the substance of the mind is neither large nor small, neither dharma nor non-dharma, neither identical nor different, neither one nor all. For what reason do you today say yourself that the one mind of tathatā is one because of oneness, while the one mind of arising and ceasing is one because of multiplicity? Could it be that the World-Honoured One is not free from the fault of self-contradiction between before and after?' The Buddha said, 'Good son! Do not speak like this. Why is that? The mind-dharma is not one; because what is produced is one, it is nominally designated as one. The mind-dharma is not all; because what is produced is all, it is nominally designated as all. And saying "one mind" without speaking of "all minds" is naming it according to the mind that can produce.' And so forth, down to the extensive explanation. These are called the ten. These ten names fully subsume the fundamental names of all dharmapiṭakas of the Buddhas. > — English (machine translation) (machine translation) - [Previous: 2.14](https://indike.org/pramana/in.bauddha.taisho.1668.2.14) - [Next: 2.16](https://indike.org/pramana/in.bauddha.taisho.1668.2.16) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1668.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.2.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.2.15](https://indike.org/pramana/in.bauddha.taisho.1668.2.15) · Pramāṇa