釋摩訶衍論 2.15

2.15

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.