釋摩訶衍論 9.77

9.77

論曰：就此文中即有二門。云何為二？一者是總標門、二者是散說門。言總標門者，總標所說故。如本復次精勤專心修學此三昧者，現世當得十種利益故。散說門中自有二門。云何為二？一者是總問門、二者是別說門。言總問門者，總問所說故。如本云何為十故。就別說門中故有十種勝妙功德，由一真定而所成就。云何為十？一者守護功德，常為一切無量無邊諸佛菩薩所護念故。如本一者常為十方諸佛菩薩之所護念故。二者怖魔功德，能善降伏一切魔故。如本二者不為諸魔惡鬼所能恐怖故。三者出道功德，能善出離一切外道諸邪道故。如本三者不為九十五種外道鬼神之所惑亂故。四者離謗功德，能善遠離誹謗大乘等諸罪故。如本四者遠離誹謗甚深之法重罪業障漸漸微薄故。五者決疑功德，能善決斷諸疑惑故。如本五者滅一切疑諸惡覺觀故。六者深信功德，於勝妙境起樂信心更轉深故。如本六者於如來境界信得增長故。七者勇猛功德，緣眾生界起大悲心，集成萬行無懈怠故。如本七者遠離憂惱，於生死中勇猛不怯故。八者無我功德，能善斷除一切我慢作意，皆是佛清淨意故。如本八者其心柔和，捨於憍慢，不為他人所惱故。九者厭離功德，於一切時一切處等諸境界中，能善伏除種種煩惱，不樂世間生死之海故。如本九者雖未得定，於一切時一切境界處則能損減煩惱，不樂世間故。十者寂靜功德，於一切諸散動境界，其心安定無有動故。如本十者若得三昧，不為外緣一切音聲之所驚動故。如其次第不亂數量，止心之波，應審思擇。

The commentary says: Within this text there are two sections. What are the two? The first is the section on general indication; the second is the section on analytical explanation. Regarding the section on general indication, it generally indicates what is stated. As the root text says, “Furthermore, if someone diligently and with focused mind cultivates and trains in this samādhi, in the present life they will obtain ten kinds of benefits.” Within the section on analytical explanation there are themselves two sections. What are the two? The first is the section on general questioning; the second is the section on specific explanation. Regarding the section on general questioning, it generally questions what is stated. As the root text says, “What are the ten?” Within the section on specific explanation, there are ten kinds of superior and wondrous virtues that are accomplished through the one true concentration. What are the ten? The first is the virtue of guardianship, because one is constantly protected and kept in mind by all limitless and boundless Buddhas and bodhisattvas. As the root text says, “The first is that one is constantly protected and kept in mind by the Buddhas and bodhisattvas of the ten directions.” The second is the virtue of terrifying Māra, because one can skillfully subjugate all māras. As the root text says, “The second is that one cannot be terrified by māras or evil ghosts.” The third is the virtue of leaving the paths, because one can skillfully depart from all false paths of non-Buddhists. As the root text says, “The third is that one is not confused and disturbed by the ghosts and spirits of the ninety-five kinds of non-Buddhist paths.” The fourth is the virtue of abandoning slander, because one can skillfully keep far away from sins such as slandering the Mahāyāna. As the root text says, “The fourth is that one keeps far away from slandering the profound Dharma, and heavy karmic obstructions gradually diminish.” The fifth is the virtue of resolving doubts, because one can skillfully resolve and cut off all doubts. As the root text says, “The fifth is that all doubts and bad discursive thoughts are eradicated.” The sixth is the virtue of deep faith, because regarding the superior and wondrous realm, one generates joyful faith that turns ever deeper. As the root text says, “The sixth is that one's faith in the realm of the Tathāgatas increases.” The seventh is the virtue of vigor, because taking the realm of sentient beings as object, one generates a mind of great compassion and integrates the myriad practices without slackening. As the root text says, “The seventh is that one stays far away from anxiety and distress, being courageous and without timidity in saṃsāra.” The eighth is the virtue of selflessness, because one can skillfully cut off all mental activity of conceit; all are the pure intention of the Buddha. As the root text says, “The eighth is that one's mind is gentle, abandoning arrogance, and is not vexed by others.” The ninth is the virtue of weariness and detachment, because at all times and in all realms, one can skillfully subdue and eliminate various afflictions, taking no joy in the worldly ocean of birth and death. As the root text says, “The ninth is that although one has not yet attained concentration, at all times and in all spheres of experience one is able to diminish afflictions and take no joy in the worldly realm.” The tenth is the virtue of tranquility, because in the midst of all distracted and agitated realms, one's mind is secure and stable without movement. As the root text says, “The tenth is that if one attains samādhi, one is not startled or disturbed by any external sounds.” In accordance with their order and without confounding their enumeration, calming the waves of the mind, one should carefully reflect and discern.