釋摩訶衍論 6.6

6.6

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.