[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) › 3.7 # 釋摩訶衍論 3.7 釋摩訶衍論 3.7 - **Language:** Classical Chinese ### [3.7](https://indike.org/pramana/in.bauddha.taisho.1668.3.7) 論曰：本覺各十。云何十本？一者根字事本，本有法身能善住持一切功德，譬如樹根能善住持一切枝葉及花果等不壞失故；二者本字事本，本有法身從無始來，自然性有不始起故；三者遠字事本，本有法身其有德時重重久遠，無分界故；四者自字事本，本有法身我自成我，非他成我故；五者體字事本，本有法身為諸枝德作依止故；六者性字事本，本有法身不轉之義常建立故；七者住字事本，本有法身住於無住，無去來故；八者常字事本，本有法身決定實際，無流轉故；九者堅字事本，本有法身遠離風相，堅固不動若金剛故；十者總字事本，本有法身廣大圓滿，無所不遍為通體故。是名為十。云何十覺？一者鏡字事覺，薩般若慧清淨明白無塵累故；二者開字事覺，薩般若慧通達顯了無障礙故；三者一字事覺，薩般若慧獨尊獨一無比量故；四者離字事覺，薩般若慧自性解脫，出離一切種種縛故；五者滿字事覺，薩般若慧具足無量種種功德，無所少故；六者照字事覺，薩般若慧放大光明遍照一切無量境故；七者察字事覺，薩般若慧常恒分明無迷亂故；八者顯字事覺，薩般若慧清淨體中淨品眷屬悉現前故；九者知字事覺，薩般若慧於一切法無不窮故；十者覺字事覺，薩般若慧所有功德唯有覺照，無一一法而非覺故。是名為十。如是十種本覺字義，唯依一種大性法身隨義異釋，據其自體無別而已。此中所說二本覺中當何本覺？謂清淨本覺，非染淨本覺。染淨本覺字義差別其相云何？頌曰： > The treatise says: There are ten for each \[aspect\] of original awakening. What are the ten 'originals'? First is 'original' in the sense of the word 'root': because the originally existent dharmakāya can well maintain all merits, just as the root of a tree can well maintain all branches, leaves, flowers, fruits, and so forth without their perishing. Second is 'original' in the sense of the word 'original': because the originally existent dharmakāya is naturally and essentially existent from beginningless time and does not arise anew. Third is 'original' in the sense of the word 'distant': because when the originally existent dharmakāya possesses merits, it is repeatedly and distantly remote, without boundary. Fourth is 'original' in the sense of the word 'self': because the originally existent dharmakāya makes itself the self, not made by another. Fifth is 'original' in the sense of the word 'essence': because the originally existent dharmakāya serves as the support for all branch-merits. Sixth is 'original' in the sense of the word 'nature': because the meaning of non-alteration in the originally existent dharmakāya is constantly established. Seventh is 'original' in the sense of the word 'abiding': because the originally existent dharmakāya abides in non-abiding, having neither going nor coming. Eighth is 'original' in the sense of the word 'eternal': because the originally existent dharmakāya is determined to be the ultimate reality, without transmigration. Ninth is 'original' in the sense of the word 'firm': because the originally existent dharmakāya is far removed from the characteristics of wind, being firm and immovable like a vajra. Tenth is 'original' in the sense of the word 'general': because the originally existent dharmakāya is vast and perfect, all-pervading, and serves as the common essence. These are called the ten. What are the ten 'awakenings'? First is 'awakening' in the sense of the word 'mirror': because sarva-prajñā-wisdom is pure, bright, and free from the defilements of dust. Second is 'awakening' in the sense of the word 'open': because sarva-prajñā-wisdom penetrates, manifests clearly, and is unobstructed. Third is 'awakening' in the sense of the word 'one': because sarva-prajñā-wisdom is solely honored, unique, and beyond comparison. Fourth is 'awakening' in the sense of the word 'detached': because sarva-prajñā-wisdom is by self-nature liberated, departing from all diverse bonds. Fifth is 'awakening' in the sense of the word 'full': because sarva-prajñā-wisdom is endowed with immeasurable, diverse merits, lacking nothing. Sixth is 'awakening' in the sense of the word 'illumination': because sarva-prajñā-wisdom emits great light, universally illuminating all immeasurable objects. Seventh is 'awakening' in the sense of the word 'examination': because sarva-prajñā-wisdom is constantly distinct, without confusion. Eighth is 'awakening' in the sense of the word 'manifestation': because within the pure essence of sarva-prajñā-wisdom, the pure retinue is entirely made present. Ninth is 'awakening' in the sense of the word 'knowing': because sarva-prajñā-wisdom exhausts all dharmas without exception. Tenth is 'awakening' in the sense of the word 'awakening': because all the merits of sarva-prajñā-wisdom are exclusively awakening illumination, there being not a single dharma that is not awakening. These are called the ten. Such ten literal meanings of original awakening are explained differently only according to their meanings based on the one great dharmakāya of nature; with regard to its essence, there is simply no distinction. Among the two kinds of original awakening spoken of here, which original awakening is this? It refers to pure original awakening, not defiled-and-pure original awakening. What is the character of the distinction in the literal meanings of defiled-and-pure original awakening? The verse says: > — English (machine translation) (machine translation) - [Previous: 3.6](https://indike.org/pramana/in.bauddha.taisho.1668.3.6) - [Next: 3.8](https://indike.org/pramana/in.bauddha.taisho.1668.3.8) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1668.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.3.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.3.7](https://indike.org/pramana/in.bauddha.taisho.1668.3.7) · Pramāṇa