大宗地玄文本論卷第五
Chapter 5
馬鳴菩薩造
Composed by Bodhisattva Ashvaghosha
真諦三藏譯
Translated by Tripiṭaka Master Paramārtha
深里出興地藏大龍王道路大決擇分第九
Deep Emergence of Earth Treasury Great Dragon King Path: Great Decisive Division 9
如是已說深里出興地藏大龍王大決擇分，次當說深里出興地藏大龍王道路大決擇分。其相云何？偈曰：
Thus has been explained the profound inner emergence of the Great Dragon King Kṣitigarbha's great decisive distinction. Next, the profound inner emergence of the Great Dragon King Kṣitigarbha's path and great decisive distinction shall be explained. What is its characteristic? In verse:
龍王道路中， 總有二十法，
謂二本藏中， 各有十法故。
On the King of Dragons' path, a total of twenty dharmas can be found. This means that within the two primary scriptures, each contains ten dharmas respectively.
論曰：就深里出興地藏大龍王道路中總有二十中自在法。所以者何？功德、過患二種藏中各有十故。如偈「龍王道路中，總有二十法，謂二本藏中，各有十法故」故。彼二十法，名字形相當如何耶？偈曰：
The Treatise says: Upon the profound path of the great Dragon King Kṣitigarbha emerging and manifesting, there are a total of twenty states of self-mastery. Why is that? Because in the two treasuries—merit and fault—each contains ten. As the verse says: "On the Dragon King’s path, twenty total states abide; in both treasuries, ten each reside." What are the twenty states in terms of their name and form? The verse says:
功德本藏十， 常壞俱及非，
自他俱并非， 無礙兼一全。
過患本藏十， 如一違無有，
對利融上下， 如次應觀察。
如是二十法， 一一皆各各，
圓滿廣大故， 與本存等量。
Within the ten root virtues, constant loss, conjoint loss, and non-loss, Self and other, both combined, neither, unobstructed, and one whole. Within the ten root faults, like the fault of one being absent, Opposites, benefits, blending high and low, should be examined in order. Thus these twenty dharmas, each one individually, Are perfect and vast, thus equal in scope to the root.
論曰：就功德本藏之體中則有十法，能攝一切無量功德。云何為十？一者本體自性決定常住不生不滅遠離流轉功德品、二者本體自性常恒移轉是生是滅流轉俱行功德品、三者決定常住常恒無常一時俱轉無前後違功德品、四者出常無常二事不攝自體本性離脫亡行功德品、五者十種自自攝一切法無有所餘獨一無二一種一行功德品、六者無體無性從因緣起亦有亦無隨應變轉功德品、七者無餘究竟俱轉俱行不相捨離功德品、八者非自非他絕離有名住於非非自性決定功德品、九者於一切法隨應無礙自體自性法爾道理性造如是功德品、十者五根一一根五塵一一塵一切諸法亦復如是功德品，是名為十，如偈「功德本藏十，常壞俱及非，自他俱并非，無礙兼一全」故。就過患本藏之體中亦有十法，能攝一切無量過患。云何為十？一者於一切法隨順如如如作逆事過患品、二者造作諸法同一業用一作逆事過患品、三者治道起時無有定體違作逆事過患品、四者染淨諸法皆無所有無作逆事過患品、五者一切諸法皆總有有有作逆事過患品、六者隨治同量如如現前對作逆事過患品、七者由治道力自類增益利作逆事過患品、八者由治道息發起自用融作逆事過患品、九者待上轉者方得起用上作逆事過患品、十者以隱藏時方得起用下作逆事過患品，是名為十。如其次第住思止心，專心觀察其理故明，如偈「過患本藏十，如一違無有，對利融上下，如次應觀察」故。如是二十法，與彼本方等無差別，是故有二十種本藏，無相違過。所以者何？其本藏中如是道理自然常有，不從本藏長建立故。何故處處皆存品字？如前所說二十種法，各各有百眷屬類故，是故言品例前應了，如偈「如是二十法，一一皆各各，圓滿廣大故，與本存等量」故。如是已說建立名字門，次當說所詮義理門。且治及障對量差別當如何耶？偈曰：
Treatise says: Within the essence of the Merit Treasury, there are ten principles encompassing all immeasurable merits. What are these ten? First: The principle of the innate nature being ultimately stable, neither arising nor ceasing, free from the cycle of transmigration. Second: The principle of the innate nature constantly shifting and changing, both arising and ceasing, operating together with transmigration. Third: The principle of ultimate stability and constant impermanence operating simultaneously without contradiction. Fourth: The principle of going beyond both permanence and impermanence, not falling into either category, the innate nature being free and detached from all activities. Fifth: The principle of these ten types individually encompassing all phenomena without remainder, unique and singular, one type and one activity. Sixth: The principle of being without essence or nature, arising from causes and conditions, simultaneously existing and not-existing, transforming accordingly. Seventh: The principle of complete and total co-operation and co-activation without separation. Eighth: The principle of being neither self nor other, completely detached from named existence, abiding in a non-self nature that is ultimately decisive. Ninth: The principle of effortlessly responding to all phenomena without obstruction, the innate nature naturally being such. Tenth: The principle that each of the five faculties and each of the five objects, as well as all other phenomena, are likewise. These are called the ten. As the verse says: "The Merit Treasury has ten: Permanence, impermanence, both, and neither; Self, other, both, and neither; Unobstructed, unity, and completeness."
Now, within the essence of the Defilement Treasury, there are also ten principles encompassing all immeasurable defilements. What are these ten? First: The principle of opposing reality by conforming to thusness yet acting against it. Second: The principle of creating phenomena with a single function yet performing the opposite action. Third: The principle of having no fixed essence when the path of practice arises yet acting against it. Fourth: The principle of purity and defilement both being utterly non-existent yet not acting in opposition. Fifth: The principle of all phenomena always existing yet acting in opposition. Sixth: The principle of manifesting the same measure as the path of practice yet directly opposing it. Seventh: The principle of the path’s power increasing its own category yet acting against benefit. Eighth: The principle of the path’s power ceasing, initiating its own function, yet acting against integration. Ninth: The principle of requiring the higher stage to arise before it can function, yet acting against the higher. Tenth: The principle of functioning only when hidden, yet acting against the lower. These are called the ten. According to their order, settle the mind and focus contemplation to understand this principle. As the verse says: "The Defilement Treasury has ten: One, opposition, non-existence; Confrontation, benefit, integration; Upper and lower, observe accordingly."
These twenty principles are no different from the original source. Thus, there are twenty kinds of treasuries without contradiction. Why? Because these principles naturally exist within the treasury; they are not established separately from it. Why is the word "principle" used everywhere? Because each of the twenty principles mentioned above has a hundred accompanying categories. Therefore, the term "principle" should be understood as before. As the verse says: "These twenty principles, each one individually, being complete and vast, are equal in measure to the source."
Having thus explained the gate of establishing names, we shall now explain the gate of the meaning conveyed. Now, what are the relative measures of the path of practice and the obstructions? The verse says:
如是二十法， 一一皆各各，
一德治諸過， 諸過障一德，
無有定次第， 而數品類等，
無失對量過， 如理應觀察，
如說本存法， 說品類亦爾。
These twenty factors, each one distinct,
One virtue counters all defects, and each fault hinders that single virtue.
No fixed sequence exists; yet they are grouped into categories.
Without the flaw of misplaced comparisons, they should be examined as is fitting.
Just as the fundamental teachings abide, so too are the categories described.
論曰：如前所說二十種法，一一各各一德治一切障、一切障障一德，無別對量。如偈「如是二十法，一一皆各各，一德治諸過，諸過障一德，無有定次第」故。若如是說，今此門中對量軌則混成雜亂。雖無別對量而有總對量，是故無失，如偈「而數品類等，無失對量過，如理應觀察」故。如本品爾，例前應了，如偈「如說本存法，說品類亦爾」故。如是已說治障對量差別門，次當說安立金剛位地門。其相云何？偈曰：
此本法門中， 亦有金剛位，
依位有三門， 謂上中下門。
論曰：就此本法門中亦有五十一金剛位，如上所說二十種法依位安立。云何安立？謂諸位中皆具二十，無有前後一時轉故。然則此中有三種門。云何為三？一者一向上轉門、二者一向下轉門、三者一向中轉門，是名為三。如是三門各各一一位中具足俱轉，不待初後際故。如說本法，品類亦爾，以此小門廣大迴持，應廣通達，如偈「此本法門中，亦有金剛位，依位有三門，謂上中下門」故。