釋摩訶衍論 3.7

3.7

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: