[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) › 6.6 # 釋摩訶衍論 6.6 釋摩訶衍論 6.6 - **Language:** Classical Chinese ### [6.6](https://indike.org/pramana/in.bauddha.taisho.1668.6.6) 已說顯示自體大義門，次說顯示自相大義門。圓滿功德門者其相云何？謂真體中圓滿一切功德無所少故。何等功德？所謂六種性義功德。云何為六？一者大智慧光明義，本覺般若能除無明之闇夜故，於契經中名廣大圓滿殊勝般若實智光明性義。二者遍照法界義，本覺般若照達一法界之源故，於契經中名周遍通達一法界藏自然性義。三者真實識知義，本覺般若遠離虛假之解量故，於契經中名離妄想解決定了知實際實性性義。四者自性清淨心義，本覺般若無量性功德自然本有非得他力，遠離塵累契中實故，於契經中名本有明白離邊中中性義。五者常樂我淨義，本始二覺從無始來遠離四障、圓滿四種自然德故，於契經中名如來正覺自然性德遠離炎幻不修行性義。六者清涼不變自在義，二種本覺譬如明鏡之南北相具隨違故，於契經中名具足隨順逆違無礙陀羅尼全遍性義。是名為六。如本從本已來唯性自滿足一切功德，所謂自體有大智慧光明義故、遍照法界義故、真實識知義故、自性清淨心義故、常樂我淨義故、清涼不變自在義故。廣大圓滿自性本德契經中作如是說：自性功德本數之名有十七者，於初二中各開二種，於次二中各開三種，於後二中如其次第開四三故。復次清淨心地無垢陀羅尼契經中作如是說：自性功德本數之名有二十五者，最後一中開十一故。如是三數別相云何？馬鳴菩薩摩訶衍論本數名字，為欲顯示名略義廣總持相故，是故攝散總立為六。復次所依別本總持說故。復次名字數多迷真實故。以此義故總立為六。言十七者，名字云何？一者大智慧義、二者大光明義、三者遍一法界義、四者照一法界義、五者真實義、六者識義、七者知義、八者自性義、九者清淨義、十者心義、十一者常義、十二者樂義、十三者我義、十四者淨義、十五者不義、十六者變義、十七者自在義，是名十七。言二十五者，名字云何？所謂前數不功德中開八種故，變功德中開二種故。言二變者，一者上流轉變、二者下流轉變。言八不者，中觀論中如分明說。 > Having explained the gate showing the greatness of the intrinsic essence, next we explain the gate showing the greatness of the intrinsic characteristic. What is the character of the gate of perfect merits? It means that within the true essence, all merits are perfected without any lack. What kinds of merits? Namely, the six kinds of essential meaning merits. What are the six? First is the meaning of the radiance of great wisdom, because the prajñā of original awakening is able to dispel the dark night of ignorance; in the sūtras this is called the essential meaning of the nature of the true cognitive radiance of vast, perfect, and supreme prajñā. Second is the meaning of universally illuminating the dharmadhātu, because the prajñā of original awakening illuminates and reaches the source of the one dharmadhātu; in the sūtras this is called the natural essential meaning of universally penetrating the treasury of the one dharmadhātu. Third is the meaning of true cognition and knowing, because the prajñā of original awakening is far removed from false conceptual measures; in the sūtras this is called the essential meaning of the true nature of the realm of reality that is free from conceptual thought and definitively comprehends. Fourth is the meaning of the mind pure in its self-nature, because the immeasurable essential merits of the prajñā of original awakening are naturally and originally present, not attained through external power, being far removed from defiling encumbrances and tallying with the middle reality; in the sūtras this is called the essential meaning of the naturally original, clear, free from extremes, and middlemost nature. Fifth is the meaning of permanence, bliss, self, and purity, because both original awakening and initial awakening have from beginningless time been far removed from the four obstructions and perfected in the four kinds of spontaneous virtues; in the sūtras this is called the essential meaning of the natural virtue of the Tathāgata's correct awakening, which is far removed from the mirage of blazing affliction and free from cultivated practice. Sixth is the meaning of cool, unchanging sovereignty, because the two kinds of original awakening are like the south and north aspects of a clear mirror, possessing both compliance and opposition; in the sūtras this is called the essential meaning of complete omnipresence as the unhindered dhāraṇī endowed with compliance and opposition. These are called the six. As the root text says: "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." In the Sūtra on the Vast and Perfect Original Virtues of Self-Nature, it is said: "The names of the root count of the merits of self-nature are seventeen: within the first two, two kinds each are opened; within the next two, three kinds each are opened; and within the last two, four and three are opened respectively." Furthermore, in the Sūtra on the Stainless Dhāraṇī of the Pure Mind-Ground, it is said: "The names of the root count of the merits of self-nature are twenty-five, because within the final one, eleven are opened." What are the distinct characteristics of these three counts? The root count and names in Bodhisattva Aśvaghoṣa's Mahāyāna treatise were intended to reveal the character of a dhāraṇī whose words are brief yet whose meaning is extensive; therefore, gathering the scattered, he collectively established six. Furthermore, it is because the distinct root texts on which he relied spoke in terms of dhāraṇī. Furthermore, it is because numerous names and counts cause confusion regarding reality. For these reasons, he collectively established six. Regarding the seventeen, what are their names? First is the meaning of great wisdom; second is the meaning of great radiance; third is the meaning of pervading the one dharmadhātu; fourth is the meaning of illuminating the one dharmadhātu; fifth is the meaning of true reality; sixth is the meaning of cognition; seventh is the meaning of knowing; eighth is the meaning of self-nature; ninth is the meaning of purity; tenth is the meaning of mind; eleventh is the meaning of permanence; twelfth is the meaning of bliss; thirteenth is the meaning of self; fourteenth is the meaning of purity; fifteenth is the meaning of non-; sixteenth is the meaning of changing; and seventeenth is the meaning of sovereignty. These are called the seventeen. Regarding the twenty-five, what are their names? Namely, within the merit of "non-" of the previous count, eight kinds are opened; and within the merit of "changing", two kinds are opened. As for the two kinds of changing, the first is upward-flowing change, and the second is downward-flowing change. As for the eight negations ("non-"), they are clearly stated as in the Madhyamakaśāstra. > — English (machine translation) (machine translation) - [Previous: 6.5](https://indike.org/pramana/in.bauddha.taisho.1668.6.5) - [Next: 6.7](https://indike.org/pramana/in.bauddha.taisho.1668.6.7) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1668.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.6.6) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.174) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.6.6](https://indike.org/pramana/in.bauddha.taisho.1668.6.6) · Pramāṇa