大宗地玄文本論卷第三
Chapter 3 of the Great Treatise on the Profound Principle of the Ground of Reality
馬鳴菩薩造
Composed by Bodhisattva Ashvaghosha
真諦三藏譯
Translated by Tripiṭaka Master Paramārtha
金輪山王道路大決擇分第五
Chapter 5: Great Determinations on the Path of the Golden Wheel Mountain King
如是已說金剛寶輪山王大決擇分，次當說金輪山王道路大決擇分。其相云何？偈曰：
Thus has been explained the Great Decisive Division of the Vajra Jewel Wheel Mountain King. Next, the Great Decisive Division of the Path of the Golden Wheel Mountain King shall be explained. What is its nature? The verse says:
山王道路中， 總有十五位，
體五種位中， 各有三用故。
Within the King of Mountains Path, there are always fifteen positions, And within the five kinds of stations, each possesses three functions.
論曰：此金輪山王道路中，建立幾位為道路量？廣說雖無量，略說有十五種位，以如是位為道路分，如偈「山王道路中，總有十五位」故。以何因緣分明了知此道路中有十五種根本之位？謂彼金剛大力寶輪山王體五種位中皆悉各各有三種自在作用故。以此義故，成立十五差別名數，如偈「體五種位中，各有三用故」故。《方修多羅》中作如是說：「一區王民行地地中，唯有十五種體分業數位，無所餘位。」乃至廣說故。然《明神妙理修多羅》中作如是說：「有二十五種差別位者，取王家轉，非取作轉故。」造作轉攝十五種位，名字形相當如何耶？偈曰：
Treatise Says: Within the path of this king of mountains—the Golden Wheel Mountain—how many stages are established to measure the path? Although the teachings are limitless in detail, in brief there are fifteen stages that serve as divisions of the path. As the verse says, “Within the path of the king of mountains, there are fifteen stages in total.” For what reason can we clearly and distinctly know these fifteen fundamental stages within this path? It is because the King of the Vajra Great Power Jewel Wheel Mountain inherently possesses, in each of its five positions, three aspects of autonomous function. For this reason, the fifteen distinct categories and names are established. As the verse says, “Within each of the five positions, there are three functions,” thus it is so.
The *Fang Sutra* states: “In the land where the royal subject walks, stage by stage, there are only fifteen categories of fundamental divisions and functions—no other stages exist.” This is explained in detail. However, the *Sutra of Bright Spiritual Marvelous Principle* states: “When there are twenty-five distinct positions, these are taken through the king’s transformation, not through the transformation of creation.” The fifteen positions included within the transformation of creation—what are their names and characteristics? The verse says:
明了及遠數， 相續并三合，
遍動遍不動， 字等兼廣大，
遍到不遍到， 融立與俱離，
是名十五名， 如次應觀察。
Clarity and distance, continuity and union, Pervasive motion and stillness, letters and vastness, Reaching everywhere and not reaching everywhere, Merging, establishing, and complete separation— These are called the fifteen names, To be observed in due order.
論曰：就次第漸轉體中則有三種用。云何為三？一者分明了達審地作用，不亂次第建立位地，行道分明名義俱了故，如偈「明了」故。二者遠行遠修無數作用，經無量劫過此諸位，修集功德無窮盡故，如偈「及遠數」故。三者無斷無絕恒轉作用，剎那剎那中間中間常恒不息自然轉故，如偈「相續」故。是名為三。就諸法等是體中亦有三種用。云何為三？一者能詮能了一合作用，善巧言說無礙覺慧，其數無量一金剛故。二者所詮所證一合作用，甚深極義勝妙玄理，唯是一區、唯是一身，無二岐故。三者隨應有名一合作用，隨其所應一切有名一切皆悉一金身故。是名為三，如偈「并三合」故。就無餘究竟體中亦有三種用。云何為三？一者周遍圓滿動轉作用，第一時中依一位中通攝一切而究竟轉故，如偈「遍動」故。二者周遍圓滿不動作用，如是轉者所餘一切無量位中不移不轉常決定故，如偈「遍不動」故。三者名句文字無別作用，隨其先唱與餘一故，如偈「字等」故。是名為三。就周遍圓滿體中亦有三種用。云何為三？一者無量無邊廣大作用，其法自體出現業相盡極廣大無分界故，如偈「廣大」故。二者無礙通達遍到作用，一時建立一切位故，如偈「遍到」故。三者極極無數不遍作用，遍通經過而唯有一邊故，如偈「不遍到」故。是名為三。就俱非絕離體中亦有三種用。云何為三？一者消融無所建立作用，一切諸法皆悉遣除無所許故，如偈「融」故。二者建立諸法悉持作用，一切諸法以俱非義是理成故，如偈「立」故。三者消融建立俱絕作用，究竟絕道廣建立故，如偈「與俱離」故。是名為三。是為十五種位名字焉。此道路位，大利根者乃能通達，鈍根眾生決定難了，如偈是名十五名如次應觀察故。如是諸位，亦一時出興、亦異時出興、亦俱時出興、亦一處轉亦異處轉亦俱處轉、亦不出興亦不移轉、亦唯一種亦是多種。於彼本法有作功用、有作方便，自然自在建立造作，應審觀察。
The Treatise states: Within the process of gradual transformation, the essence reveals three functions. What are these three? First, the function of clear discernment and examination of the ground—establishing stages and positions without confusion, with clear practice and full understanding of both meaning and words, as stated in the verse: "clear discernment." Second, the function of distant cultivation and endless practice—passing through countless eons and these positions, accumulating merit without limit, as stated in the verse: "and distant numbers." Third, the function of unceasing and continuous operation—moment by moment, constantly and naturally unfolding without pause, as stated in the verse: "continuity." These are the three.
Within the essence of all dharmas as one, there are also three functions. What are these three? First, the function of unified expression and understanding—skillful speech and unobstructed wisdom, with countless aspects yet one diamond-like essence. Second, the function of unified meaning and realization—profound and subtle truths that are solely one realm, solely one body, with no duality. Third, the function of unified names according to circumstances—all names and designations correspond to the one diamond body. These are the three, as stated in the verse: "and threefold unity."
Within the essence of total completion, there are also three functions. What are these three? First, the function of pervasive and complete activity—in the first moment, based on a single stage, it encompasses all and operates fully, as stated in the verse: "pervasive activity." Second, the function of pervasive and complete stillness—while such activity occurs, all other countless stages remain unmoved and unchanging, ever constant and determined, as stated in the verse: "pervasive stillness." Third, the function of non-differentiation in words and phrases—whatever is first proclaimed matches the rest, as stated in the verse: "equality of words." These are the three.
Within the essence of universal fullness, there are also three functions. What are these three? First, the function of boundless and vast expansion—the essence itself manifests with limitless scope and no boundaries, as stated in the verse: "vast." Second, the function of unobstructed and universal reach—it establishes all stages simultaneously, as stated in the verse: "universal reach." Third, the function of extreme countlessness without universal reach—it pervades and passes through, yet is limited to a single aspect, as stated in the verse: "not universal reach." These are the three.
Within the essence of both negation and transcendence, there are also three functions. What are these three? First, the function of dissolving and establishing nothing—all dharmas are abandoned without acceptance, as stated in the verse: "dissolving." Second, the function of establishing and holding all dharmas—all dharmas are realized through the meaning of negation, as stated in the verse: "establishing." Third, the function where both dissolving and establishing are transcended—the ultimate path is fully established, as stated in the verse: "together with transcendence." These are the three.
These are the fifteen types of stage names. Those with sharp faculties can penetrate this path of stages, but it is difficult for dull-minded beings to understand, as stated in the verse: "These fifteen names should be observed in order."
These stages may arise at one time, at different times, or simultaneously. They may operate in one place, in different places, or in multiple places. They may also not arise and not shift. They may be a single type or many types. In relation to the fundamental dharma, they function actively and expediently—naturally and freely established and created. This should be carefully examined.