T32n1669_大宗地玄文字論

大正藏第 32 冊 No. 1669 大宗地玄文字論

No. 1669

大宗地玄文字論卷第一

馬鳴菩薩造

真諦三藏譯

歸依德處無邊大抉擇分第一

頂禮一切無餘明　　非一非一諸則地　不數不思無量一　　並諸種種趣生類　本無量數斷命品　　與等塵塵無有法　兼不可說無所有　　通俱非是等諸法

論曰。就此二行偈中。則有八門。云何為八。一者顯示中中主者門。二者顯示道路軌則門。三者顯示離雜合一門。四者顯示無邊毛生門。五者顯示種種離識門。六者顯示假有無實門。七者顯示無所有事門。八者顯示具足無礙門。是名為八。就顯示中中主者門中。則有五種。云何為五。一者隨順隨轉應身主者。二者有無無礙變身主者。三者本體本性法身主者。四者本末俱絕滿道主者。五者隨應無礙自然主者。是名為五。修集行因大陀羅尼修多羅中。作如是說。爾時花輪寶光明天子則白佛言。世尊。第一導師有幾數量可思議不可思議。唯愿世尊。為我等眾開示顯說。我等大眾聞其名字常誦常念。出無明藏到涅槃城。於是世尊告天子言。我若以神通力。無量無邊阿僧祇劫中。說其名字終不能盡。今當略言。為汝等眾宣說其要。善男子。其覺者數廣大圓滿過於

【現代漢語翻譯】現代漢語譯本

大正藏第 32 冊 No. 1669 大宗地玄文字論

No. 1669

大宗地玄文字論卷第一

馬鳴菩薩造

真諦三藏譯

歸依德處無邊大抉擇分第一

頂禮一切無餘明，非一非一諸則地不數不思無量一，並諸種種趣生類本無量數斷命品，與等塵塵無有法兼不可說無所有，通俱非是等諸法

論曰。就此二行偈中，則有八門。云何為八？一者顯示中中主者門。二者顯示道路軌則門。三者顯示離雜合一門。四者顯示無邊毛生門。五者顯示種種離識門。六者顯示假有無實門。七者顯示無所有事門。八者顯示具足無礙門。是名為八。就顯示中中主者門中，則有五種。云何為五？一者隨順隨轉應身主者。二者有無無礙變身主者。三者本體本性法身主者。四者本末俱絕滿道主者。五者隨應無礙自然主者。是名為五。修集行因大陀羅尼修多羅中，作如是說。爾時花輪寶光明天子則白佛言：『世尊，第一導師有幾數量可思議不可思議？唯愿世尊，為我等眾開示顯說。我等大眾聞其名字常誦常念，出無明藏到涅槃城。』於是世尊告天子言：『我若以神通力，無量無邊阿僧祇劫中，說其名字終不能盡。今當略言，為汝等眾宣說其要。善男子，其覺者數廣大圓滿過於'

【English Translation】 English version

T 32, No. 1669 The Treatise on the Profound Meaning of the Great Basis

No. 1669

The Treatise on the Profound Meaning of the Great Basis, Volume 1

Composed by Bodhisattva Aśvaghoṣa (馬鳴菩薩)

Translated by Paramārtha (真諦三藏)

Chapter 1: Relying on the Virtue of the Boundless Great Decisiveness

I prostrate to all the complete and unconditioned light, Neither one nor not one, all the grounds of principles. Uncountable, unthinkable, immeasurable unity, And all kinds of sentient beings. Originally immeasurable number of life-ending qualities, Like dust particles, there is no dharma. Including the unspeakable non-existence, Generally, all are not these dharmas.

The treatise says: In these two lines of verse, there are eight aspects. What are the eight? First, the aspect of revealing the central master. Second, the aspect of revealing the rules of the path. Third, the aspect of revealing the unity that is separate from mixture. Fourth, the aspect of revealing the boundless growth of hair. Fifth, the aspect of revealing the various separations from consciousness. Sixth, the aspect of revealing the false existence without reality. Seventh, the aspect of revealing the matter of non-existence. Eighth, the aspect of revealing the complete unobstructedness. These are the eight. In the aspect of revealing the central master, there are five types. What are the five? First, the master of the responsive body (應身) who accords with and transforms accordingly. Second, the master of the transformation body (變身) who is unobstructed by existence and non-existence. Third, the master of the dharma body (法身) who is the original substance and original nature. Fourth, the master of the complete path who transcends both beginning and end. Fifth, the master of naturalness who is unobstructed according to circumstances. These are the five. In the Great Dhāraṇī Sūtra (大陀羅尼修多羅) on Cultivating the Cause of Practice, it is said: At that time, the Deva (天子) Flower Wheel Jewel Light (花輪寶光) said to the Buddha (佛): 『World-Honored One (世尊), how many first guides are there, conceivable and inconceivable? May the World-Honored One, for the sake of us, open and reveal the explanation. We, the great assembly, hearing their names, constantly recite and remember them, emerging from the treasury of ignorance and arriving at the city of Nirvāṇa (涅槃城).』 Thereupon, the World-Honored One told the Deva: 『If I were to use supernatural power, in immeasurable and boundless asaṃkhya (阿僧祇) kalpas (劫), to speak their names, I would never be able to exhaust them. Now I will speak briefly, for the sake of you, to proclaim the essentials. Good man, the number of the awakened ones is vast, complete, and exceeds』

恒沙。略說五種。云何為五。一者隨體佛。二者變體佛。三者法體佛。四者莫測佛。五者應轉佛。乃至廣說故。如偈頂禮一切無餘明故。以何義故。一切導師皆名主者。以三義故。云何為三。一者自在義。諸法王故。二者頂上義。三界一故。三者周遍義。無所不至故。是名為三。如是已說顯示中中主者門。次當說顯示道路軌則門。就此門中則有六種。云何為六。一者音臍言導無礙自在軌則。二者所依本地平等一種離諸虛妄軌則。三者生長莊嚴一一有力軌則。四者究竟圓滿無餘盡攝軌則。五者非名非相非體非用無造無作軌則。六者自然現前常住不變無所詮了究竟凈滿軌則。是名為六。金剛三昧無礙解脫本智實性修多羅中。作如是說。複次文殊師利。若我廣說。總有十億七萬三千五十法門行者履游道路則則。若我略說。總有六種行者履游則則。如是六則通攝一切無量無邊軌則藏海。云何為六。一者說則。二者等則。三者種則。四者上則。五者非則。六者常則。乃至廣說故。如偈非一非一諸則地故。以何義故。一切法藏皆名軌則。以三義故。云何為三。一者金區義。時人易轉法門之印常恒不變。如彼區故。二者引導義。攝將行者令趣治路。如彼導故。三者能持義。善持自相而不壞失。如彼持故。是名為三。如是已說顯示道路

【現代漢語翻譯】現代漢語譯本恒沙（Gangsha）。簡略地說有五種佛。什麼是五種？一是隨體佛，二是變體佛，三是法體佛，四是莫測佛，五是應轉佛。乃至廣為解說。如偈頌所說，頂禮一切無餘的明。因為什麼緣故，一切導師都被稱為『主』？因為三種意義。什麼是三種？一是自在的意義，因為他們是諸法的王。二是頂上的意義，因為他們是三界合一的。三是周遍的意義，因為他們無所不在。這被稱為三種意義。像這樣已經說了顯示中中主者門。接下來應當說顯示道路軌則門。在這個門中則有六種軌則。什麼是六種？一是音臍言導無礙自在軌則。二是所依本地平等一種遠離諸虛妄軌則。三是生長莊嚴一一有力軌則。四是究竟圓滿無餘盡攝軌則。五是非名非相非體非用無造無作軌則。六是自然現前常住不變無所詮了究竟凈滿軌則。這被稱為六種軌則。《金剛三昧無礙解脫本智實性修多羅》中，這樣說：『再者，文殊師利（Manjushri），如果我廣為解說，總共有十億七萬三千五十法門，行者所履行的道路法則。如果我簡略地說，總共有六種行者所履行的法則。』這六種法則統攝一切無量無邊的軌則藏海。什麼是六種？一是說則，二是等則，三是種則，四是上則，五是非則，六是常則。乃至廣為解說。如偈頌所說，非一非一諸則地。因為什麼緣故，一切法藏都被稱為『軌則』？因為三種意義。什麼是三種？一是金區義，時人易轉法門之印常恒不變，如彼金區。二是引導義，攝將行者令趣治路，如彼引導。三是能持義，善持自相而不壞失，如彼能持。這被稱為三種意義。像這樣已經說了顯示道路

【English Translation】 English version Gangsha (恒沙). Briefly speaking, there are five kinds of Buddhas. What are the five? First is the Buddha who accords with the substance, second is the Buddha who transforms the substance, third is the Buddha who is the substance of Dharma, fourth is the Buddha who is immeasurable, and fifth is the Buddha who should be transformed. And so on, extensively explained. As the verse says, I bow to all the unobstructed light. For what reason are all guides called 'Lord'? Because of three meanings. What are the three? First is the meaning of freedom, because they are the kings of all Dharmas. Second is the meaning of the top, because they are the unity of the three realms. Third is the meaning of pervasiveness, because they are omnipresent. These are called the three meanings. Thus, the gate of showing the middle Lord has been spoken. Next, the gate of showing the rules of the road should be spoken. In this gate, there are six rules. What are the six? First is the rule of unobstructed freedom of sound, navel, speech, and guidance. Second is the rule of equality and oneness of the original ground of reliance, away from all falsehoods. Third is the rule of growth, adornment, and each having power. Fourth is the rule of ultimate perfection, complete and all-encompassing. Fifth is the rule of non-name, non-form, non-substance, non-function, non-created, and non-acting. Sixth is the rule of natural manifestation, constant and unchanging, without what is explained, ultimately pure and complete. These are called the six rules. In the Vajra Samadhi Unobstructed Liberation Original Wisdom Reality Sutra, it is said: 'Furthermore, Manjushri (文殊師利), if I explain extensively, there are a total of ten billion seven hundred and three thousand and fifty Dharma gates, the rules of the road that practitioners walk. If I explain briefly, there are a total of six rules that practitioners walk.' These six rules encompass all immeasurable and boundless treasuries of rules. What are the six? First is the rule of speaking, second is the rule of equality, third is the rule of seed, fourth is the rule of above, fifth is the rule of non-, and sixth is the rule of constant. And so on, extensively explained. As the verse says, the ground of non-one and non-noneness of all rules. For what reason are all Dharma treasuries called 'rules'? Because of three meanings. What are the three? First is the meaning of the golden area, the seal of the Dharma gate that people easily turn is constant and unchanging, like that golden area. Second is the meaning of guidance, gathering and leading practitioners to the path of governance, like that guidance. Third is the meaning of being able to hold, skillfully holding its own characteristics without being destroyed or lost, like that which is able to hold. These are called the three meanings. Thus, the showing of the road has been spoken.

軌則門。次當說顯示離雜合一門。就此門中則有三種。云何為三。一者結縛合一。一切無量無邊無明煩惱之眾類再生。雖無內合一。而有外合一。以數量等成立契一義故。二者解脫合一。一切無量無邊三乘諸聖人等。內有道理之合一義。外有同塵之合一義故。三者具足俱非合一。一切無量無邊金剛中間大聖眾等。具足能契所契之二義故。是名為三。文殊師利。論義第一無極無盡修多羅中。作如是說。僧眾之海雖無有量。而其本體但有三種。云何為三。一者無根無諍地。二者俱根無諍地。三者有根無諍地。乃至廣說故。如偈不數不思無量一故。以何義故。一切諸僧皆名合一。有二義故。云何為二。一者積集義。集會無量無邊一切散亂塵故。二者一種義。安止無量無邊一切波浪識故。是名為二。如是已說顯示離雜合一門。次當說顯示無邊毛生門。就此門中則有三門。云何為三。一者有類毛生無邊門。二者空類毛生無邊門。三者似類毛生無邊門。是名為三。就初門中則有四種。云何為四。一者卵生。二者胎生。三者濕生。四者化生。是名為四。如是四生。能攝一切無量有類根本名數。就中門中則有三種。云何為三。一者光明中藏空類。二者闇色中藏空類。三者風雲中藏空類。是名為三。如是三類。空故非空以隱故空。應審觀

【現代漢語翻譯】現代漢語譯本軌則門。接下來應當解說顯示離雜合一門。在這個門中則有三種情況。哪三種呢？一是結縛合一。一切無量無邊的無明煩惱眾生，雖然沒有內在的合一，卻有外在的合一，因為數量相等而成立契合為一的意義。二是解脫合一。一切無量無邊的聲聞乘、緣覺乘、菩薩乘等聖人，內在有道理上的合一意義，外在有與世俗相同的合一意義。三是具足俱非合一。一切無量無邊的金剛中間大聖眾等，具足能契合和所契合的兩種意義。這就是所說的三種情況。文殊師利（Manjushri，菩薩名）。在論義第一無極無盡修多羅中，這樣說：『僧眾之海雖然沒有數量的限制，但其本體只有三種。哪三種呢？一是無根無諍地，二是俱根無諍地，三是有根無諍地。』乃至廣說。如偈頌所說，不數、不思，因為無量是一的緣故。因為什麼緣故，一切僧眾都稱為合一呢？因為有兩個意義。哪兩個意義呢？一是積集義，因為無量無邊的一切散亂塵埃。二是一種義，安止無量無邊的一切波浪識。這就是所說的兩個意義。像這樣已經解說了顯示離雜合一門。接下來應當解說顯示無邊毛生門。在這個門中則有三門。哪三門呢？一是有類毛生無邊門，二是空類毛生無邊門，三是似類毛生無邊門。這就是所說的三門。在初門中則有四種情況。哪四種情況呢？一是卵生，二是胎生，三是濕生，四是化生。這就是所說的四種情況。這四種生，能夠攝取一切無量有類根本名數。在中門中則有三種情況。哪三種情況呢？一是光明中藏空類，二是暗色中藏空類，三是風雲中藏空類。這就是所說的三種情況。這三種情況，因為是空所以不是空，因為隱藏所以是空，應該仔細觀察。

【English Translation】 English version The Gate of Rules. Next, we should explain the Gate of Manifesting Separation and Combination as One. Within this gate, there are three types. What are the three? First, the Combination of Bondage. All immeasurable and boundless beings of ignorance and afflictions are reborn. Although there is no internal combination as one, there is an external combination as one, because the equality of numbers establishes the meaning of agreement as one. Second, the Combination of Liberation. All immeasurable and boundless saints of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have an internal meaning of combination in principle, and an external meaning of combination with the mundane. Third, the Combination of Complete Possession and Non-Possession. All immeasurable and boundless great saints in the Vajra (Diamond) realm possess both the meaning of being able to unite and being united. These are the three types. Manjushri (Manjushri, name of a Bodhisattva), in the Sutra of Argumentation, First, Limitless, and Endless, it is said: 'Although the sea of the Sangha (community of monks) is immeasurable, its essence is only of three types. What are the three? First, the ground of no root and no contention; second, the ground of both root and no contention; third, the ground of root and no contention.' And so on, extensively explained. As the verse says, 'Not numbered, not thought, because the immeasurable is one.' For what reason are all Sanghas called 'combination as one'? Because there are two meanings. What are the two meanings? First, the meaning of accumulation, because of all immeasurable and boundless scattered dust. Second, the meaning of one kind, because of settling all immeasurable and boundless waves of consciousness. These are the two meanings. Thus, the Gate of Manifesting Separation and Combination as One has been explained. Next, we should explain the Gate of Manifesting Boundless Hair-like Arising. Within this gate, there are three gates. What are the three gates? First, the Gate of Boundless Hair-like Arising of Beings with Form; second, the Gate of Boundless Hair-like Arising of Beings with Emptiness; third, the Gate of Boundless Hair-like Arising of Beings with Similarity. These are the three gates. Within the first gate, there are four types. What are the four types? First, born from eggs; second, born from wombs; third, born from moisture; fourth, born from transformation. These are the four types. These four types of birth can encompass all immeasurable fundamental names and numbers of beings with form. Within the middle gate, there are three types. What are the three types? First, emptiness hidden within light; second, emptiness hidden within darkness; third, emptiness hidden within wind and clouds. These are the three types. These three types, because they are empty, are not empty; because they are hidden, they are empty. One should carefully observe.

察空類眷屬。其數眾多不出此量。就後門中亦有三種。云何為三。一者幻化咒術相相無理似類。二者變藥方禁相相無理似類。三者隨本現前影像似類。是名為三。如是三類。能攝一切無量無邊種種似類根本名數。集類法門修多羅中。作如是說。有識種類廣說有十。略說有三。云何為三。一者心識親近在有眾生。二者處所隱藏不見眾生。三者識遠似有動轉眾生。是名為三。乃至廣說故。如偈並諸種種趣生類故。以何義故。一切眾生皆名毛生。有二義故。云何為二。一者動轉不定義。隨趣受生無有定法故。二者眾多無數義。方角無有數量故。是名為二。今此門中。為欲現示聖如角鮮凡如毛多故。如是已說顯示無邊毛生門。次當說現示種種離識門。就此門中則有二種。云何為二。一者共業建立斷命品。二者別業建立斷命品。是名為二。就第一門中則有四種。云何為四。一者風輪大地斷命品。二者水輪大地斷命品。三者金輪大地斷命品。四者火輪大地斷命品。是名為四。如是四輪。能攝一切無量無邊共業建立斷命品類根本名數言別業建立斷名品者。謂眾生身。非執受攝發毛等類業行本因修多羅中。作如是說。複次文殊師利。言眾生居住世間者。則有二種。云何為二。一者總輪世間。二者別持世間。是名為二。此二世間。善能攝

【現代漢語翻譯】現代漢語譯本：觀察空界眷屬，他們的數量眾多，不會超出這個範圍。在後門中也有三種情況。什麼是這三種情況呢？第一種是幻化咒術，其現象看似有理，實則無理；第二種是變藥方禁，其現象看似有理，實則無理；第三種是隨著原本顯現的影像，看似有理。這被稱為三種情況。這三類能夠涵蓋一切無量無邊的種種看似有理的根本名數。在集類法門修多羅（Sutra，經）中，是這樣說的：有識的種類，廣義上說有十種，簡略地說有三種。什麼是這三種呢？第一種是心識親近於有情眾生；第二種是處所隱藏，不見眾生；第三種是識遠，看似有動轉的眾生。這被稱為三種，乃至廣說。如偈頌以及種種趣生類一樣。因為什麼緣故，一切眾生都稱為毛生呢？有兩個原因。什麼是這兩個原因呢？第一是動轉不定之義，隨著所趣而受生，沒有一定的法則；第二是眾多無數之義，方角沒有數量。這被稱為二義。現在在這個門中，是爲了顯示聖人如麟角般稀少，凡人如毛髮般眾多。像這樣已經說了顯示無邊毛生門。接下來應當說現示種種離識門。在這個門中則有兩種。什麼是這兩種呢？第一種是共業建立的斷命品；第二種是別業建立的斷命品。這被稱為兩種。在第一門中則有四種。什麼是這四種呢？第一種是風輪大地斷命品；第二種是水輪大地斷命品；第三種是金輪大地斷命品；第四種是火輪大地斷命品。這被稱為四種。像這四輪，能夠涵蓋一切無量無邊的共業建立的斷命品類根本名數。說到別業建立的斷命品，指的是眾生的身體，非執受所攝的發毛等類業行本因。修多羅（Sutra，經）中，是這樣說的：『此外，文殊師利（Manjushri，菩薩名），說到眾生居住的世間，則有兩種。什麼是這兩種呢？第一種是總輪世間；第二種是別持世間。這被稱為兩種。』這兩種世間，善於攝...

【English Translation】 English version: Observing the retinue of the realm of space, their number is vast and does not exceed this limit. Within the 'back door' there are also three types. What are these three? First, illusory transformations and magical arts, whose appearances seem logical but are actually illogical. Second, transformations through medicinal formulas and incantations, whose appearances seem logical but are actually illogical. Third, images that appear similar to the original as they manifest. These are called the three types. These three categories can encompass all the immeasurable and boundless fundamental names of various seemingly logical phenomena. In the Samgrahani Dharma Paryaya Sutra (Sutra, scripture), it is said: 'There are ten types of beings with consciousness in the broad sense, and three in the concise sense. What are these three? First, consciousness that is close to sentient beings. Second, beings whose location is hidden and unseen. Third, consciousness that is distant and appears to be moving. These are called the three,' and so on, extensively explained. Like the verses and various classes of beings. For what reason are all sentient beings called 'hair-born'? There are two reasons. What are these two reasons? First, the meaning of impermanent movement, following the destination of rebirth without a fixed law. Second, the meaning of numerous and countless, without a fixed number of angles. These are called the two meanings. Now, in this gate, it is to show that the sages are as rare as unicorn horns, and ordinary people are as numerous as hairs. Having thus spoken of the gate of revealing the boundless hair-born beings, next we should speak of the gate of revealing various forms of beings devoid of consciousness. Within this gate, there are two types. What are these two types? First, the destruction of life based on shared karma. Second, the destruction of life based on individual karma. These are called the two types. Within the first gate, there are four types. What are these four types? First, the destruction of life on the earth by the wind wheel. Second, the destruction of life on the earth by the water wheel. Third, the destruction of life on the earth by the gold wheel. Fourth, the destruction of life on the earth by the fire wheel. These are called the four types. Like these four wheels, they can encompass all the immeasurable and boundless fundamental names of the categories of destruction of life established by shared karma. Speaking of the destruction of life established by individual karma, it refers to the bodies of sentient beings, the fundamental cause of karmic actions such as hair and fur that are not included in what is grasped. In the Sutra (Sutra, scripture), it is said: 'Furthermore, Manjushri (Manjushri, name of a Bodhisattva), speaking of sentient beings dwelling in the world, there are two types. What are these two types? First, the world as a whole. Second, the world held separately. These are called the two types.' These two worlds are good at encompassing...

持無量無邊一切居住依止世間。乃至廣說故。如偈及無量數斷命品故。以何義故。一切離識皆名斷命。所謂無有了別智品故。如是已說現示種種離識門。次當說現示假有無實門。就此門中則有五種。云何為五。一者如水中月假有。二者如闥婆城假有。三者如陽炎水假有。四者如幻化作假有。五者如谷響音假有。是名為五。大寶無盡蓮花地地修多羅中。作如是說。如水中月等五種虛說譬喻。總攝五萬五千五百五十詮虛說譬喻根本名字。乃至廣說故。如偈與等塵塵無有法故。以何義故。一切無量虛說譬喻。皆名無有。所謂無有實自性故名曰為無。無有其實非都無故。名曰為有。如是已說現示假有無實門。次當說現示無所有事門。就此門中則有四種。云何為四。一者如石女兒無所有事。二者如兔馬角無所有事。三者如龜䠓毛無所有事。四者如羅漢染無所有事。是名為四。本地修多羅中。作如是說。複次佛子。汝前所問。何等法名為無所有品者。石女兒等四種本說。我若廣說其數無量。乃至廣說故。如偈兼不可說無所有故。以何義故一切空法皆悉名為無所有事。有二種故。云何為二。一者彼空法體性空空如此四本說故。二者此空若不詮彼則是空故。是名為二。如是已說現示無所有事門。次當說現示具足無礙門。就此門中則有十

【現代漢語翻譯】現代漢語譯本持有無量無邊一切居住和依止的世間。乃至廣泛地解說。如偈頌以及無量數的斷命品所說。因為什麼緣故，一切離開了識別作用的事物都叫做斷命呢？因為它們沒有了別智慧的品性。像這樣已經說了現示種種離識之門。接下來應當說現示假有無實之門。就這個門中則有五種。什麼是五種呢？第一種，比如水中的月亮，是假有；第二種，比如乾闥婆城（海市蜃樓），是假有；第三種，比如陽焰（沙漠中的海市蜃樓）中的水，是假有；第四種，比如幻術變化所作的事物，是假有；第五種，比如山谷中的迴響，是假有。這叫做五種。在《大寶無盡蓮花地地修多羅》中，這樣說：比如水中的月亮等五種虛妄的譬喻，總共包括了五萬五千五百五十種詮釋虛妄的譬喻的根本名字。乃至廣泛地解說。如偈頌所說，如同微塵一樣，沒有真實的法。因為什麼緣故，一切無量的虛妄譬喻，都叫做『無有』呢？因為它們沒有真實的自性，所以叫做『無』。但也不是完全沒有，所以叫做『有』。像這樣已經說了現示假有無實之門。接下來應當說現示無所有事之門。就這個門中則有四種。什麼是四種呢？第一種，比如石女兒（沒有生育能力的女人所生的孩子），是無所有事；第二種，比如兔子或馬的角，是無所有事；第三種，比如烏龜身上的毛，是無所有事；第四種，比如阿羅漢的染污，是無所有事。這叫做四種。在本地修多羅中，這樣說：『再者，佛子，你先前所問，什麼法叫做無所有品呢？』石女兒等四種是根本的說法。我如果廣泛地解說，它的數量是無量的。乃至廣泛地解說。如偈頌所說，兼有不可說的無所有。因為什麼緣故，一切空法都叫做無所有事呢？有兩種緣故。什麼是兩種呢？第一種，那些空法的體性本來就是空，就像這四種根本的說法所說的那樣。第二種，這種空如果不詮釋它，它就是空。這叫做兩種。像這樣已經說了現示無所有事之門。接下來應當說現示具足無礙之門。就這個門中則有十種。

【English Translation】 English version Holding immeasurable and boundless all dwelling and relying upon worlds. And so on, extensively explained. As in the verses and immeasurable numbers of the 'Cutting Off Life' chapter. For what reason are all things apart from consciousness called 'Cutting Off Life'? Because they lack the quality of discriminating wisdom. Thus, the door of manifesting various forms of separation from consciousness has been explained. Next, we shall speak of the door of manifesting the illusory existence without reality. Within this door, there are five types. What are the five? First, like the moon in the water, it is an illusory existence. Second, like a Gandharva city (mirage), it is an illusory existence. Third, like water in a heat haze (desert mirage), it is an illusory existence. Fourth, like things created by illusion, it is an illusory existence. Fifth, like the echo in a valley, it is an illusory existence. These are called the five. In the Maharatnakuta Lotus Land Sutra, it is said thus: 'Like the five illusory metaphors such as the moon in the water, they encompass a total of fifty-five thousand five hundred and fifty fundamental names that explain illusory metaphors.' And so on, extensively explained. As the verses say, like dust particles, there is no real dharma. For what reason are all immeasurable illusory metaphors called 'non-existent'? Because they lack a real self-nature, they are called 'non-existent'. But they are not completely non-existent, so they are called 'existent'. Thus, the door of manifesting illusory existence without reality has been explained. Next, we shall speak of the door of manifesting things that are without any existence. Within this door, there are four types. What are the four? First, like the child of a barren woman, it is a thing without any existence. Second, like the horn of a rabbit or a horse, it is a thing without any existence. Third, like the hair on a tortoise, it is a thing without any existence. Fourth, like the defilements of an Arhat, it is a thing without any existence. These are called the four. In the local Sutra, it is said thus: 'Furthermore, sons of the Buddha, what you asked earlier, what dharmas are called the 'Category of Non-Existence'?' The four types, such as the child of a barren woman, are the fundamental explanation. If I were to explain it extensively, its number would be immeasurable. And so on, extensively explained. As the verses say, including the inexpressible non-existence. For what reason are all empty dharmas called things without any existence? There are two reasons. What are the two? First, the nature of those empty dharmas is inherently empty, as the four fundamental explanations say. Second, if this emptiness does not explain that, then it is empty. These are called the two. Thus, the door of manifesting things that are without any existence has been explained. Next, we shall speak of the door of manifesting complete and unobstructed qualities. Within this door, there are ten types.

種。云何為十。一者心主法。二者心念法。三者色主法。四者色子法。五者非契應法。六者無為法。七者非有為非無為法。八者亦有為亦無為法。九者俱俱法。十者俱非法。是名為十。言心主法者。可一八識等諸心識本法故。言心念法者。與此相應一切數法。言色主法者。可一能造大種法等。言色子法者。可一所造種種色法。言非契應法者。可一非色非心種種諸法。言無為法者。虛空等四種無為法。言非有為非無為法者。一心等諸本性法。言亦有為亦無為法者。一心等諸本性之法作業用相。言俱俱法者。大本之法其第一分。言俱非法者。大本之法其最後分。如是十法。今此門中。一有一無。一生一滅。一逆一順。一品一類。不相舍離。是故說言現示具足無礙門焉。最勝德王廣大虛空修多羅中。作如是說。不可說不可說不可說十方世界微塵之數。無量無邊法門大海。一居一起一住一止。終不分剖亦不捨離。以此義故。建立稱曰廣大圓滿虛空地地無盡無極法界大海門。乃至廣說故。如偈通俱非是等諸法故。

歸依德處因緣大抉擇分第二

如是已說歸依德處無邊大抉擇分。次當說歸依德處因緣大抉擇分。其相云何。偈曰。

以有十種大因緣　　造作歸依德處海　所謂禮恩及加力　　廣大殊勝與無我　決

【現代漢語翻譯】種。什麼是十種呢？第一是心主法，第二是心念法，第三是色主法，第四是色子法，第五是非契應法，第六是無為法，第七是非有為非無為法，第八是亦有為亦無為法，第九是俱俱法，第十是俱非法。這被稱為十種法。所謂『心主法』，是指可以作為八識等各種心識的根本的法。所謂『心念法』，是指與心主法相應的一切心數法。所謂『色主法』，是指可以作為能造作四大種的法。所謂『色子法』，是指可以作為所造作的種種色法的法。所謂『非契應法』，是指既非色法也非心法的種種法。所謂『無為法』，是指虛空等四種無為法。所謂『非有為非無為法』，是指一心等各種本性法。所謂『亦有為亦無為法』，是指一心等各種本性法的作業用相。所謂『俱俱法』，是指大本法的第一部分。所謂『俱非法』，是指大本法的最後一部分。這十種法，在這個法門中，一有一無，一生一滅，一逆一順，一品一類，不互相舍離。因此說，這是現示具足無礙門啊。在《最勝德王廣大虛空修多羅》中，是這樣說的：不可說不可說不可說十方世界微塵的數量，無量無邊的法門大海，一居一起一住一止，始終不分開也不捨離。因為這個意義，建立並稱之為廣大圓滿虛空地地無盡無極法界大海門，乃至廣說。所以說，如偈頌所說，通俱非是等各種法。歸依德處因緣大抉擇分第二像這樣已經說了歸依德處無邊大抉擇分。接下來應當說歸依德處因緣大抉擇分。它的相狀是怎樣的呢？偈頌說：以有十種大因緣，造作歸依德處海，所謂禮恩及加力，廣大殊勝與無我，決

【English Translation】 These are the kinds. What are the ten? First is the Mind-Lord Dharma (the fundamental dharma of the mind), second is the Mind-Thought Dharma (mental activities), third is the Form-Lord Dharma (the fundamental dharma of form), fourth is the Form-Child Dharma (derivative forms), fifth is the Non-Corresponding Dharma (neither form nor mind), sixth is the Unconditioned Dharma (Nirvana), seventh is the Neither Conditioned Nor Unconditioned Dharma (inherent nature), eighth is the Both Conditioned and Unconditioned Dharma (aspects of inherent nature), ninth is the Both-Both Dharma (the first part of the great fundamental dharma), and tenth is the Neither-Neither Dharma (the last part of the great fundamental dharma). These are called the ten dharmas. The so-called 'Mind-Lord Dharma' refers to the fundamental dharma that can serve as the basis for the eight consciousnesses and other forms of consciousness. The so-called 'Mind-Thought Dharma' refers to all mental functions that correspond to the Mind-Lord Dharma. The so-called 'Form-Lord Dharma' refers to the dharma that can serve as the basis for the creation of the four great elements (Mahabhuta). The so-called 'Form-Child Dharma' refers to the dharma that can serve as the basis for the various forms that are created. The so-called 'Non-Corresponding Dharma' refers to the various dharmas that are neither form nor mind. The so-called 'Unconditioned Dharma' refers to the four types of unconditioned dharmas, such as space (Akasha). The so-called 'Neither Conditioned Nor Unconditioned Dharma' refers to the various dharmas of inherent nature, such as the One Mind. The so-called 'Both Conditioned and Unconditioned Dharma' refers to the aspects of the function and operation of the various dharmas of inherent nature, such as the One Mind. The so-called 'Both-Both Dharma' refers to the first part of the great fundamental dharma. The so-called 'Neither-Neither Dharma' refers to the last part of the great fundamental dharma. These ten dharmas, within this teaching, have one with existence and one with non-existence, one with arising and one with ceasing, one with opposition and one with accordance, one with category and one with type, without separating from each other. Therefore, it is said that this is the gate of complete manifestation without obstruction. In the 'Most Excellent Virtue King Vast Empty Space Sutra' (the name of a sutra), it is said: The number of dust motes in the inexpressible, inexpressible, inexpressible ten directions of the world, the immeasurable and boundless ocean of dharma gates, reside, arise, dwell, and cease together, never separating or abandoning each other. Because of this meaning, it is established and called the Vast, Perfect, Empty Space Ground, Endless, Limitless Dharma Realm Ocean Gate, and so on. Therefore, as the verse says, the common, uncommon, and non-existent are all such dharmas. The Second Section: The Great Determination of the Causes and Conditions of the Virtuous Refuge Place Having thus spoken of the Great Determination of the Boundless Virtuous Refuge Place, next we shall speak of the Great Determination of the Causes and Conditions of the Virtuous Refuge Place. What is its appearance? The verse says: With ten great causes and conditions, the ocean of virtuous refuge places is created, namely, reverence, grace, empowerment, vastness, excellence, and selflessness, decisive

定大海並贊化　　兼通現示自本身　如是十種大因緣　　圓滿大士乃能具　凡非境聖亦非量　　隨分菩薩亦不能

論曰。何因緣故歸依德處。以有十種大因緣故。而作歸依。如偈以有十種大因緣造作歸依德處海故。云何名為十種因緣。一者禮敬尊重甚深因緣。能作禮敬歸依德處。摧伏憍慢增長善根故如偈禮故。二者憶念恩澤報推因緣。而能造作勝妙論教。開曉一切狂亂眾生。一切德處皆悉歡喜故。如偈恩故。三者仰請加力成為因緣。若為造作大論法門。彼諸德處不其加力。不能分別法門海故。如偈及加力故。四者開布廣散令了因緣。以妙言辭示聰明詮。現了彼諸修多羅中秘密微妙深遠文義大海。為令廣大故。如偈廣大故五者勸物令生殊勝因緣。造作論教開示文義。若不歸依彼諸眾生。不能究竟信受奉行故。如偈殊勝故。六者修習忍辱無我因緣。發起歡喜尊重歸向。廣大心故。如偈與無我故。七者出生功德決定因緣。歸依德處造作論教。若見若聞。若見見者若聞聞者。若同國住。一切皆悉隨時不移。出生增長無量無邊一切功德善根之品。決定決定不謬違故。如偈決定故。八者大海無盡寶藏因緣。積集無量無邊一切諸種種力。造作殊勝圓滿大海。如意寶輪金剛德藏。為欲救度無量無邊貧窮苦惱眾生類故。如偈大

【現代漢語翻譯】現代漢語譯本定大海並贊化，兼通現示自本身，如是十種大因緣，圓滿大士乃能具，凡非境聖亦非量，隨分菩薩亦不能。論曰：何因緣故歸依德處？以有十種大因緣故，而作歸依。如偈以有十種大因緣造作歸依德處海故。云何名為十種因緣？一者，禮敬尊重甚深因緣，能作禮敬歸依德處，摧伏憍慢增長善根故，如偈禮故。二者，憶念恩澤報推因緣，而能造作勝妙論教，開曉一切狂亂眾生，一切德處皆悉歡喜故，如偈恩故。三者，仰請加力成為因緣，若為造作大論法門，彼諸德處不其加力，不能分別法門海故，如偈及加力故。四者，開布廣散令了因緣，以妙言辭示聰明詮，現了彼諸修多羅（Sutra，經）中秘密微妙深遠文義大海，為令廣大故，如偈廣大故。五者，勸物令生殊勝因緣，造作論教開示文義，若不歸依彼諸眾生，不能究竟信受奉行故，如偈殊勝故。六者，修習忍辱無我因緣，發起歡喜尊重歸向，廣大心故，如偈與無我故。七者，出生功德決定因緣，歸依德處造作論教，若見若聞，若見見者若聞聞者，若同國住，一切皆悉隨時不移，出生增長無量無邊一切功德善根之品，決定決定不謬違故，如偈決定故。八者，大海無盡寶藏因緣，積集無量無邊一切諸種種力，造作殊勝圓滿大海，如意寶輪金剛德藏，為欲救度無量無邊貧窮苦惱眾生類故，如偈大

【English Translation】 English version Establishing the great sea and praising transformation, also understanding and manifesting from one's own being, these are the ten great causes and conditions that a fully accomplished great being possesses. Ordinary beings are neither within the realm of the sages nor measurable, and even bodhisattvas (Bodhisattva, enlightened being) at their respective levels cannot achieve this. The treatise says: What are the causes and conditions for taking refuge in the place of virtue? It is because there are ten great causes and conditions that one takes refuge. As the verse says, it is because of the ten great causes and conditions that the sea of the place of virtue for taking refuge is created. What are these ten causes and conditions? First, the cause and condition of profound reverence and respect enables one to perform reverence and take refuge in the place of virtue, subduing arrogance and increasing roots of goodness, as the verse says, 'because of reverence'. Second, the cause and condition of remembering kindness and repaying favors enables one to create excellent teachings, enlightening all confused beings, so that all places of virtue are delighted, as the verse says, 'because of kindness'. Third, the cause and condition of requesting empowerment enables one to create great Dharma (Dharma, teachings) methods. If those places of virtue do not empower, one cannot distinguish the sea of Dharma methods, as the verse says, 'and because of empowerment'. Fourth, the cause and condition of opening up and widely disseminating understanding, using wonderful words to show intelligent explanations, revealing the secret, subtle, profound, and far-reaching textual meanings in those sutras (Sutra, discourses), in order to make them vast, as the verse says, 'because of vastness'. Fifth, the cause and condition of encouraging beings to generate excellent qualities. If one does not take refuge in those beings when creating teachings and revealing textual meanings, they cannot ultimately believe, accept, and practice, as the verse says, 'because of excellence'. Sixth, the cause and condition of cultivating patience and non-self, arousing joy, respect, and devotion, with a vast mind, as the verse says, 'and because of non-self'. Seventh, the decisive cause and condition of generating merit. Taking refuge in the place of virtue and creating teachings, whether one sees or hears, whether one sees those who see or hears those who hear, whether one lives in the same country, all will, without fail, at any time, generate and increase immeasurable and boundless qualities of all merits and roots of goodness, definitely and certainly without error, as the verse says, 'because of certainty'. Eighth, the cause and condition of the inexhaustible treasure of the great sea, accumulating immeasurable and boundless powers of all kinds, creating an excellent and complete great sea, like a wish-fulfilling jewel wheel, a diamond treasure of virtue, in order to save immeasurable and boundless poor and suffering beings, as the verse says, 'great'.

海故。九者方便善巧教化因緣。具足者中雖無別歸。而贊教化為利生故。如偈並贊化故。十者現示過去本身因緣。所歸德處一切皆悉無非自身之攝持故。如偈兼通現示自本身故。是名十種大因緣相。如是廣大殊勝因緣。何人所作佛菩薩作。菩薩菩薩當不能作。況凡二乘。如偈如是十種大因緣圓滿大士乃能具凡非境聖亦非量隨分菩薩亦不能故。

大宗地玄文字論卷第一大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第二

馬鳴菩薩造

真諦三藏譯

一種金剛道路大抉擇分第三

如是已說歸依德處因緣大抉擇分。次當說一種金剛道路大抉擇分。其相云何。偈曰。

一種金剛地　　總有五種位　謂漸次究竟　　及圓滿等非　並及等是位　　如是五種位　諸修多羅中　　具足無餘說

論曰。一種金剛道路無礙本地地中。總有幾位。廣說雖無量。略說有五種。如是五位。一切總則。一切根本。一切中藏。一切出生。如偈一種金剛地總有五種位故。云何名為五種本位。一者無超次第漸轉位。二者無餘究竟總持位。三者周遍圓滿廣大位。四者一切諸法俱非位。五者一切諸法俱是位。是名為五種根本位。如偈謂漸次究竟及圓滿等非並及等是位

【現代漢語翻譯】現代漢語譯本：海故（原因）。第九，方便善巧教化因緣。在具足這些因緣的人中，雖然沒有特別的歸屬，但讚歎教化是爲了利益眾生。如偈頌所說，並讚歎教化。第十，顯現過去本身的因緣。所歸屬的功德之處，一切都無不是自身所攝持的。如偈頌兼通顯現自身。這被稱為十種大因緣相。如此廣大殊勝的因緣，是誰所作的呢？是佛菩薩所作。菩薩菩薩尚且不能作，更何況凡夫二乘。如偈頌所說，如是十種大因緣圓滿的大士才能具足，凡夫不是其境界，聖人也無法衡量，隨分菩薩也不能做到。

《大宗地玄文字論》卷第一大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第二

馬鳴菩薩造

真諦三藏譯

一種金剛道路大抉擇分第三

如是已說歸依德處因緣大抉擇分。接下來應當說一種金剛道路大抉擇分。它的相是什麼呢？偈頌說：

一種金剛地總有五種位謂漸次究竟及圓滿等非並及等是位如是五種位諸修多羅中具足無餘說

論曰：一種金剛道路無礙本地地中，總共有幾位？廣說雖然無量，略說有五種。這五位，是一切的總則，一切的根本，一切的中藏，一切的出生。如偈頌所說，一種金剛地總有五種位。什麼叫做五種本位呢？第一，無超次第漸轉位。第二，無餘究竟總持位。第三，周遍圓滿廣大位。第四，一切諸法俱非位。第五，一切諸法俱是位。這被稱為五種根本位。如偈頌所說，謂漸次究竟及圓滿等非並及等是位。

【English Translation】 English version: Hence (the reason). Ninth, the expedient and skillful means of teaching and transforming due to conditions. Among those who possess these conditions, although there is no specific affiliation, praise for teaching and transforming is for the benefit of sentient beings. As the verse says, and praises teaching and transforming. Tenth, manifesting the causes and conditions of one's own past existence. All the places where merit is attributed are none other than being upheld by oneself. As the verse also generally manifests oneself. This is called the ten great causes and conditions. Who creates such vast and extraordinary causes and conditions? Buddhas and Bodhisattvas do. Bodhisattvas cannot do it, let alone ordinary beings and those of the Two Vehicles (Śrāvaka and Pratyekabuddha). As the verse says, only a great being who has perfected these ten great causes and conditions can possess them. Ordinary beings are not within its realm, sages cannot measure it, and Bodhisattvas who have attained a partial realization cannot do it either.

《Mahāsamādhirāja-sūtra-vyākhyā》 Volume 1 Taisho Tripitaka Volume 32 No. 1669 《Mahāsamādhirāja-sūtra-vyākhyā》

《Mahāsamādhirāja-sūtra-vyākhyā》 Volume 2

Composed by Bodhisattva Aśvaghoṣa (Maming Pusa)

Translated by Tripiṭaka Paramārtha (Zhendi Sanzang)

Section 3: Great Determination of the One Vajra Path

Having thus spoken of the great determination of the causes and conditions of the place of refuge and virtue, next we shall speak of the great determination of the One Vajra Path. What is its aspect? The verse says:

The One Vajra Ground has a total of five positions, Namely gradual, ultimate, and perfect, non-being, and being. Including both non-being and being are positions, These five positions are fully and completely explained in the sutras.

Treatise: In the unobstructed original ground of the One Vajra Path, how many positions are there in total? Although there are countless when explained extensively, there are five when explained briefly. These five positions are the totality of everything, the root of everything, the central treasury of everything, and the origin of everything. As the verse says, the One Vajra Ground has a total of five positions. What are the five original positions called? First, the position of gradual transformation without transcendence. Second, the position of ultimate total retention without remainder. Third, the position of pervasive, perfect, and vast expanse. Fourth, the position of all dharmas being non-being. Fifth, the position of all dharmas being being. These are called the five fundamental positions. As the verse says, namely gradual, ultimate, and perfect, non-being, and being, including both non-being and being are positions.

故。如是五位自家宣說龜則方說。如是五位直是方說非宣說量。如偈如是五種位諸修多羅中具足無餘說故。位所依止本數名字。其相云何。偈曰。

所依止本數　　總有五十一　謂虛假光明　　四十種名字　不動真金剛　　十種本名字　及大極地故　　是名所依數

論曰。五種本位所依止之名字差別。其數幾有。廣說雖無量。略說有五十一種名字。如是五十一種根本名字。一切天地一切父母。一切體性一切所依。如偈所依止本數總有五十一故。云何名為五十一數。所謂虛假光明分中有四十種。真金剛中有十種數。此五十中。加大極自然陀羅尼地故。是故成立五十一數。名字分中四十種數當何等相。所謂十種愛樂心。十種識知心。十種修道心。十種不退心。各差別故。云何名為十愛樂心。一者必叉多。二者阿摩呵尸。三者諦度毗梨耶。四者和羅只度。五者奢摩陀提尸。六者摩訶阿毗跋致多。七者阿羅婆訶尼。八者婆𡄣多阿梨羅訶諦。九者尸羅俱尸阿尸羅。十者摩訶毗呵阿僧那。是名為十。云何名為十識知心。一者留伽度。二者留諦迦度。三者留羅伽。四者留摩訶。五者安婆娑。六者毗跋致。七者阿毗跋致。八者必叉伽。九者必阿羅。十者留山迦。是名為十。云何名為十修道心。一者度伽呵。二者度安爾

【現代漢語翻譯】現代漢語譯本：因此，這五種位置是自家宣說的『龜則方說』。這五種位置直接就是『方說』，而不是『宣說量』。如偈頌所說，這五種位置在所有修多羅（Sutra，經）中都完整無遺地被講述。位置所依賴的根本數量和名字，它們的相狀是怎樣的呢？偈頌說：『所依賴的根本數量，總共有五十一個。』『所謂的虛假光明，有四十種名字。』『不動真金剛，有十種根本名字。』『以及大極地，因此，這被稱為所依數。』論述說：五種根本位置所依賴的名字差別，其數量有多少呢？廣而言之雖然無量，但簡略來說有五十一種名字。這五十一種根本名字，是一切天地、一切父母、一切體性、一切所依賴。如偈頌所說，所依賴的根本數量總共有五十一個。怎樣稱為五十一個數呢？所謂虛假光明部分中有四十種，真金剛中有十種數。在這五十種中，加上大極自然陀羅尼地，因此成立五十一個數。名字部分中的四十種數，是怎樣的相狀呢？所謂十種愛樂心，十種識知心，十種修道心，十種不退心，各有差別。怎樣稱為十種愛樂心呢？一者必叉多（Bikshata），二者阿摩呵尸（Amahakashi），三者諦度毗梨耶（Tiduviriya），四者和羅只度（Haluojidu），五者奢摩陀提尸（Shamatuotishi），六者摩訶阿毗跋致多（Moheabibozhiduoduo），七者阿羅婆訶尼（Aluobahani），八者婆𡄣多阿梨羅訶諦（Popoduoliluohadi），九者尸羅俱尸阿尸羅（Shiluojushiluoshiluo），十者摩訶毗呵阿僧那（Mohebihesengna）。這被稱為十種愛樂心。怎樣稱為十種識知心呢？一者留伽度（Liujiaodu），二者留諦迦度（Liudijiaodu），三者留羅伽（Liuluojia），四者留摩訶（Liumohe），五者安婆娑（Anposuo），六者毗跋致（Bibozhi），七者阿毗跋致（Abibozhi），八者必叉伽（Bichajia），九者必阿羅（Bialuo），十者留山迦（Liushanjia）。這被稱為十種識知心。怎樣稱為十種修道心呢？一者度伽呵（Dujiahe），二者度安爾（Du'aner）。

【English Translation】 English version: Therefore, these five positions are the 'Turtle Rule Explanation' (Gui Ze Fang Shuo) self-proclaimed. These five positions are directly 'Fang Shuo' and not 'Xuan Shuo Liang' (Explanatory Measure). As the verse says, these five positions are fully and completely described in all Sutras (Sutra, 經). What are the characteristics of the fundamental number and names that the positions rely on? The verse says: 'The fundamental number relied upon totals fifty-one.' 'The so-called false light has forty names.' 'The immovable True Vajra (Zhen Jingang) has ten fundamental names.' 'And the Great Ultimate Ground (Da Ji Di), therefore, this is called the number of reliance.' The treatise says: How many differences are there in the names that the five fundamental positions rely on? Although there are countless when speaking broadly, there are briefly fifty-one names. These fifty-one fundamental names are all heavens and earth, all parents, all entities, and all that is relied upon. As the verse says, the fundamental number relied upon totals fifty-one. How are the fifty-one numbers named? The so-called false light part has forty kinds, and the True Vajra has ten kinds. Among these fifty kinds, adding the Great Ultimate Natural Dharani Ground (Da Ji Zi Ran Tuoluoni Di), therefore, the number fifty-one is established. What are the characteristics of the forty kinds of numbers in the name part? The so-called ten kinds of loving hearts, ten kinds of knowing hearts, ten kinds of cultivating hearts, and ten kinds of non-retreating hearts are all different. How are the ten kinds of loving hearts named? First, Bikshata (必叉多), second, Amahakashi (阿摩呵尸), third, Tiduviriya (諦度毗梨耶), fourth, Haluojidu (和羅只度), fifth, Shamatuotishi (奢摩陀提尸), sixth, Moheabibozhiduoduo (摩訶阿毗跋致多), seventh, Aluobahani (阿羅婆訶尼), eighth, Popoduoliluohadi (婆𡄣多阿梨羅訶諦), ninth, Shiluojushiluoshiluo (尸羅俱尸阿尸羅), tenth, Mohebihesengna (摩訶毗呵阿僧那). These are called the ten kinds of loving hearts. How are the ten kinds of knowing hearts named? First, Liujiaodu (留伽度), second, Liudijiaodu (留諦迦度), third, Liuluojia (留羅伽), fourth, Liumohe (留摩訶), fifth, Anposuo (安婆娑), sixth, Bibozhi (毗跋致), seventh, Abibozhi (阿毗跋致), eighth, Bichajia (必叉伽), ninth, Bialuo (必阿羅), tenth, Liushanjia (留山迦). These are called the ten kinds of knowing hearts. How are the ten kinds of cultivating hearts named? First, Dujiahe (度伽呵), second, Du'aner (度安爾).

。三者度只羅。四者度和差。五者度利他。六者度生婆諦。七者度沙必。八者度阿訶。九者度佛阿。十者度叉一婆。是名為十。云何名為十不退心。一者羅諦流沙。二者羅曇沙。三者必自伽。四者法必他。五者佛度陀。六者羅叉必七者師羅文伽。八者婆訶諦。九者婆羅提弗陀。十者達摩邊伽。是名為十。如偈謂虛假光明四十種名字故。云何為十真金剛心。一者鳩摩羅伽。二者須何伽一婆。三者須那迦。四者須陀洹。五者斯陀含。六者阿那含。七者阿羅漢。八者阿尼羅漢。九者阿那訶訶。十者阿訶羅弗。是名為十。如偈不動真金剛十種本名字故。此五十中。更復加婆伽婆佛陀應審觀察。是名五十一種名字。如偈及大極地故是名所依數故。如是五十一種心中。彼無超次第漸轉位。安立屬當其相云何。偈曰。

五十一位中　　如次無超轉　一中具一切　　名為漸轉位

論曰。唯一行者。五十一種別相位中迴向趣入。如其次第無超過法。所以者何。此門位量法如是故。如偈五十一位中如次無超轉故。如是行者。以何行相而漸漸轉。謂具具轉故。云何名為具具轉相。謂一信心位中具餘五十心而轉。乃至一大極地位中具餘五十心而轉故。若爾一物耶異物耶。實是異物而一物故。所以者何。一信心中具一切位。非餘位故

。而一信中具一切位。同餘餘位中具一切位故。以何義故。一信心中具諸餘位。更須漸轉。具一中具而不能具多中具故。是故須轉。今此門中五十一中。一切具具皆悉具足。方名漸轉位故。如偈一中具一切名為漸轉位故。摩訶衍金剛種子修多羅中。作如是說。金剛道路足行行者。以二大事而決定轉。云何名為二決定轉。一者遍度通達轉。二者具具增長轉。是名為二。言遍度通達轉者。通遍經過五十一種大道路故。言具具增長轉者。一一位中攝諸位故。乃至廣說故。如是已說無超次第漸轉門。次當說無餘究竟總持門。其相云何。偈曰。

五十一位中　　隨其先得入　攝一切一切　　名無餘究竟

論曰。有五十一別相位中。或有行者以信趣入。或有行者以真金地而趣入。或有行者以大極地而趣入。如是等諸行者。隨其先得入位之量。盡攝一切一切位地。究竟無餘。亦無移轉亦無出入。一一白白。是故說言總持門位。如偈五十一位中隨其先得入攝一切一切名無餘究竟故。難入未曾有會修多羅中。作如是說。

迴向則信心　　信心則佛地　佛地則十地　　究竟有何次

乃至廣說故。如是已說無餘究竟總持門。次當說周遍圓滿廣大門。其相云何。偈曰。

五十一種位　　無前後一時　俱轉俱行故

【現代漢語翻譯】現代漢語譯本：而且一個信位中具備一切位，如同其餘各個位中具備一切位一樣。因為什麼緣故說一個信心中具備其餘各個位，還需要逐漸轉變呢？因為具備一個位中的一切，不能等同於具備多個位中的一切，所以需要轉變。現在這個法門中，五十一心中，一切具足都完全具備，才叫做漸轉位。如同偈頌所說，一個位中具備一切位，名為漸轉位。在《摩訶衍金剛種子修多羅》中，是這樣說的：『金剛道路的修行者，以兩個大事來決定轉變。』什麼叫做兩個決定轉變呢？一是遍度通達轉，二是具具增長轉，這就是所謂的二轉。所說的遍度通達轉，是說普遍經過五十一種大道路的緣故。所說的具具增長轉，是說一個一個位中攝取各個位的緣故，乃至廣說。像這樣已經說了無超越次第的漸轉門。接下來應當說無餘究竟總持門，它的相狀是怎樣的呢？偈頌說：『五十一位中，隨其先得入，攝一切一切，名無餘究竟。』論述說：在五十一別相的位中，或者有修行者以信（Śrāddha）趣入，或者有修行者以真金地（Satya-kanaka-bhūmi）而趣入，或者有修行者以大極地（Mahānta-carama-bhūmi）而趣入。像這些修行者，隨著他們先證入的位地的量，完全攝取一切一切的位地，究竟無餘，也沒有移動，也沒有出入，一一清清楚楚。所以說這是總持門位。如同偈頌所說，五十一位中，隨著先證入的位攝取一切一切，名為無餘究竟。在《難入未曾有會修多羅》中，是這樣說的：『迴向則信心（Śrāddha），信心（Śrāddha）則佛地（Buddha-bhūmi），佛地（Buddha-bhūmi）則十地（Daśa-bhūmi），究竟有什麼次第？』乃至廣說。像這樣已經說了無餘究竟總持門。接下來應當說周遍圓滿廣大門，它的相狀是怎樣的呢？偈頌說：『五十一種位，無前後一時，俱轉俱行故。』

【English Translation】 English version: Moreover, one 'Śrāddha' (信, faith) position possesses all positions, just as the remaining positions possess all positions. For what reason is it said that one 'Śrāddha' (信, faith) mind possesses all the remaining positions, yet still requires gradual transformation? Because possessing everything within one position is not the same as possessing everything within multiple positions, therefore transformation is necessary. Now, in this Dharma gate, within the fifty-one minds, all perfections are fully complete, and only then is it called the gradual transformation position. As the verse says, possessing all positions within one position is called the gradual transformation position. In the 'Mahāyāna Vajra Seed Sūtra', it is said: 'Practitioners on the Vajra path determine their transformation through two great matters.' What are these two determined transformations called? First, pervasive and thorough transformation; second, complete and increasing transformation. These are the so-called two transformations. The so-called pervasive and thorough transformation refers to universally passing through the fifty-one great paths. The so-called complete and increasing transformation refers to each position incorporating all other positions, and so on, extensively explained. Thus, the gradual transformation gate without surpassing order has been explained. Next, the non-residual ultimate 'Dhāraṇī' (總持, retention) gate should be explained. What is its characteristic? The verse says: 'Among the fifty-one positions, whichever is first attained, encompasses all, all, called non-residual ultimate.' The treatise says: Among the fifty-one distinct aspect positions, some practitioners enter through 'Śrāddha' (信, faith), some practitioners enter through the 'Satya-kanaka-bhūmi' (真金地, true golden ground), and some practitioners enter through the 'Mahānta-carama-bhūmi' (大極地, great ultimate ground). Like these practitioners, according to the measure of the position they first attain, they completely encompass all, all positions, ultimately without remainder, without movement, without coming or going, each and every one clearly. Therefore, it is said to be the 'Dhāraṇī' (總持, retention) gate position. As the verse says, among the fifty-one positions, whichever is first attained encompasses all, all, called non-residual ultimate. In the 'Difficult to Enter Unprecedented Assembly Sūtra', it is said: 'Dedication is 'Śrāddha' (信, faith), 'Śrāddha' (信, faith) is the 'Buddha-bhūmi' (佛地, Buddha-ground), 'Buddha-bhūmi' (佛地, Buddha-ground) is the 'Daśa-bhūmi' (十地, Ten Grounds), what ultimate order is there?' And so on, extensively explained. Thus, the non-residual ultimate 'Dhāraṇī' (總持, retention) gate has been explained. Next, the pervasive, complete, and vast gate should be explained. What is its characteristic? The verse says: 'The fifty-one positions, without before or after, at the same time, move and proceed together.'

名周遍圓滿

論曰。五十一位無有前後一時俱。轉一時俱行無有所餘。亦五十一別相位中。所有無量無邊諸位。無有前後一時俱轉。一時俱行無有所餘。是故說言圓滿位焉。如偈五十一種位無前後一時俱轉俱行故名周遍圓滿故。法界法輪無盡中藏修多羅中。作如是說。爾時文殊師利聞世尊所說即從坐起。合掌頂禮前白佛言。世尊。云何名為橫轉無向修道人者。如宜世尊為諸大眾。宣說開示如是大事。於是世尊即告文殊師利言。一種無二一道一區。大地行者一切行道。無前無後一時發起。一時同轉一時住持。一時證入。一時安立。是名橫轉無向道人。乃至廣說故。如是已說周遍圓滿廣大門。次當說一切諸法俱非門。其相云何。偈曰。

諸無量無邊　　一切種種位　皆悉非建立　　名俱非位地

論曰。今此偈中為明何義。為欲現示此俱非門非因非果非位非地非有非無非名非義非事非理非壞非常非生非滅一切一切皆悉非故。如偈諸無量無邊一切種種位皆悉非建立名俱非位地故。若爾以何義故建立位名。以其非義立為位故。大明修多羅中。作如是說。無位位第一位。乃至廣說故。如是已說一切諸法俱非門。次當說一切諸法俱是門。其相云何。偈曰。

一切種種法　　無非金剛身　以一身義故　　

【現代漢語翻譯】現代漢語譯本名周遍圓滿

論曰：五十一個位次沒有前後之分，而是一時同時運轉。一時同時執行，沒有遺漏。在五十一各自不同的位次中，所有無量無邊的位次，也沒有前後之分，而是一時同時運轉。一時同時執行，沒有遺漏。所以說它是圓滿的位次。如偈頌所說：五十一種位次沒有前後，一時同時運轉同時執行，所以名為周遍圓滿。

在法界法輪無盡中藏修多羅中，是這樣說的：當時，文殊師利（Manjusri，智慧的象徵）聽了世尊（Buddha，佛陀）所說，立即從座位上站起來，合掌頂禮，向前對佛說：『世尊，怎樣叫做橫轉無向修道人呢？』希望世尊為大眾宣說開示這樣的大事。於是世尊就告訴文殊師利說：『一種無二，一道一區，大地行者一切行道，無前無後一時發起，一時同轉，一時住持，一時證入，一時安立。這就叫做橫轉無向道人。』乃至廣說。像這樣已經說了周遍圓滿廣大門，接下來應當說一切諸法俱非門，它的相狀是怎樣的呢？偈頌說：

諸無量無邊，一切種種位，皆悉非建立，名俱非位地。

論曰：現在這首偈頌中是爲了闡明什麼意義呢？是爲了要顯示這俱非門，非因非果，非位非地，非有非無，非名非義，非事非理，非壞非常，非生非滅，一切一切都否定。如偈頌所說：諸無量無邊，一切種種位，皆悉非建立，名俱非位地。如果這樣，以什麼意義來建立位名呢？因為以其非義而立為位。大明修多羅中，是這樣說的：無位位第一位，乃至廣說。像這樣已經說了一切諸法俱非門，接下來應當說一切諸法俱是門，它的相狀是怎樣的呢？偈頌說：

一切種種法，無非金剛身，以一身義故

【English Translation】 English version Name: Universally Pervasive Perfection

Treatise: The fifty-one positions do not have before and after; they all turn simultaneously. They operate simultaneously without anything remaining. Also, within the fifty-one distinct phases, all the immeasurable and boundless positions do not have before and after; they all turn simultaneously. They operate simultaneously without anything remaining. Therefore, it is said to be a perfect position. As the verse says: The fifty-one kinds of positions have no before and after; they turn and operate simultaneously, hence the name 'Universally Pervasive Perfection'.

In the 'Dharma Realm Wheel of Endless Treasure Sutra', it is said: At that time, Manjusri (Manjusri, symbol of wisdom), hearing what the World Honored One (Buddha, the Awakened One) said, immediately rose from his seat, joined his palms, bowed, and said to the Buddha: 'World Honored One, what is called a 'horizontally turning, directionless cultivator'? May the World Honored One explain and reveal such a great matter to the assembly.' Thereupon, the World Honored One said to Manjusri: 'One kind is not two, one path is one area, all practitioners on the great earth initiate all practices without before or after, simultaneously turning, simultaneously abiding, simultaneously entering, simultaneously establishing. This is called a 'horizontally turning, directionless cultivator'.' And so on, extensively explained. Having thus spoken of the Universally Pervasive and Perfect Great Gate, next we should speak of the 'All Dharmas are Simultaneously Non-Being' Gate. What is its appearance? The verse says:

All immeasurable and boundless, all kinds of positions, are all not established, named 'Simultaneously Non-Being' positions and grounds.

Treatise: What meaning is being clarified in this verse? It is to reveal this 'Simultaneously Non-Being' Gate, which is neither cause nor effect, neither position nor ground, neither being nor non-being, neither name nor meaning, neither event nor principle, neither destructible nor constant, neither arising nor ceasing; everything, everything is negated. As the verse says: All immeasurable and boundless, all kinds of positions, are all not established, named 'Simultaneously Non-Being' positions and grounds. If so, with what meaning are position names established? Because positions are established with their non-meaning. In the 'Great Illumination Sutra', it is said: 'No position is the first position,' and so on, extensively explained. Having thus spoken of the 'All Dharmas are Simultaneously Non-Being' Gate, next we should speak of the 'All Dharmas are Simultaneously Being' Gate. What is its appearance? The verse says:

All kinds of dharmas, are none other than Vajra Body, because of the meaning of one body

名為俱是門

論曰。無量無邊一切位法。一切皆悉是金剛身。等無差別唯依一身。是故說言俱是門焉。所以者何。今此門中。無一一法而非金剛真實身故。如偈一切種種法無非金剛身以一身義故名為俱是門故。種金大地修多羅中。作如是說。無病道人唯見積影。不見散身故。

金剛實輪山王大抉擇分第四

如是已說一種金剛道路大抉擇分。次當說金剛寶輪山王大抉擇分。其相云何。偈曰。

漸是盡滿非　　一時及前後　與俱並俱非　　一異時處轉

論曰。今此偈中為明何義。為欲現示一身。金剛大力寶輪山王體中次第漸轉諸法等是無餘究竟周遍圓滿俱非絕離。此五種位。一時轉前後轉。俱有轉俱非轉。亦一時轉亦異時轉。亦一處轉亦異處轉。具足具足自在自在無所障礙故。大嚴盡地虛空法界修多羅中。作如是說。複次龍明。汝前所問。云何名為金剛本身廣大地地無障無礙恒沙功德品者。殊勝極妙不可思議不可思議。五種金剛道路足行地地。無盡中藏之根本自性。出生增長所依止藏。乃至廣說故。◎

大宗地玄文字論卷第二大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第三

馬鳴菩薩造

真諦三藏譯

◎金輪山王道

【現代漢語翻譯】現代漢語譯本：名為俱是門

論曰：無量無邊的一切位法，一切都完全是金剛身（Vajra body），平等沒有差別，唯一依靠一身。所以說叫做『俱是門』。為什麼呢？因為此門之中，沒有一法不是金剛真實身。如偈所說：一切種種法，無非金剛身，以一身之義故，名為俱是門。種金大地修多羅（Sutra）中，這樣說：沒有疾病的道人，只看見積聚的影子，看不見分散的身體。

金剛實輪山王大抉擇分第四

像這樣已經說了一種金剛道路的大抉擇分，接下來應當說金剛寶輪山王的大抉擇分。它的相狀是怎樣的呢？偈說：

漸是盡滿非，一時及前後，與俱並俱非，一異時處轉。

論曰：現在這首偈中是爲了闡明什麼意義呢？是爲了顯示一身金剛大力寶輪山王體中，次第漸轉的諸法等，是無餘、究竟、周遍、圓滿、俱非絕離這五種位。一時轉、前後轉，俱有轉、俱非轉，也一時轉也異時轉，也一處轉也異處轉，具足具足，自在自在，沒有所障礙。大嚴盡地虛空法界修多羅（Sutra）中，這樣說：再者，龍明，你先前所問的，『什麼叫做金剛本身廣大地地無障無礙恒沙功德品？』殊勝極妙，不可思議不可思議，五種金剛道路足行地地，無盡中藏的根本自性，出生增長所依止藏，乃至廣說。

大宗地玄文字論卷第二大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第三

馬鳴菩薩造

真諦三藏譯

金輪山王道

【English Translation】 English version: Named 'The Gate of All Being'

Treatise: The immeasurable and boundless laws of all positions are entirely the Vajra body (Vajra body), equal and without difference, relying solely on one body. Therefore, it is called 'The Gate of All Being'. Why? Because within this gate, there is not a single dharma that is not the true Vajra body. As the verse says: All kinds of dharmas are none other than the Vajra body; because of the meaning of one body, it is called 'The Gate of All Being'. In the Seed-Golden-Earth Sutra (Sutra), it is said: A disease-free practitioner only sees accumulated shadows and does not see the scattered body.

The Fourth Section: Great Determination of the Vajra Solid Wheel Mountain King

Having thus spoken of the Great Determination Section of one kind of Vajra path, next should be spoken of the Great Determination Section of the Vajra Jewel Wheel Mountain King. What is its form? The verse says:

Gradual, is, exhausted, full, non-, one time and before-after, with both and neither both, one different time place turn.

Treatise: What meaning is being clarified in this verse? It is to show that within the body of the one Vajra powerful Jewel Wheel Mountain King, the dharmas that gradually turn in sequence are the five positions of being without remainder, ultimate, pervasive, complete, and neither both separate. Turning at one time, turning before and after, turning with both, turning neither both, also turning at one time, also turning at different times, also turning at one place, also turning at different places, complete complete, free free, without any obstruction. In the Great Solemnity Exhaustion Ground Space Dharma Realm Sutra (Sutra), it is said: Furthermore, Longming, what you asked earlier, 'What is called the Vajra itself vast ground ground unobstructed countless sands of merit qualities?' Supremely excellent and wonderful, inconceivable inconceivable, the five kinds of Vajra paths foot-walking ground ground, the fundamental nature of the inexhaustible middle treasury, the treasury on which birth and growth depend, and so on.

The Xuanwen Text Treatise on the Great Essence Ground, Volume Two Taisho Tripitaka Volume 32, No. 1669, The Xuanwen Text Treatise on the Great Essence Ground

The Xuanwen Text Treatise on the Great Essence Ground, Volume Three

Composed by Bodhisattva Asvaghosa

Translated by Tripitaka Paramartha

The Path of the Golden Wheel Mountain King

路大抉擇分第五

如是已說金剛寶輪山王大抉擇分。次當說金輪山王道路大抉擇分。其相云何。偈曰。

山王道路中　　總有十五位　體五種位中　　各有三用故

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。

明瞭及遠數　　相續並三合　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

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。如偈明瞭故。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

【現代漢語翻譯】現代漢語譯本路大抉擇分第五

如是已說金剛寶輪山王大抉擇分。接下來應當解說金輪山王道路大抉擇分。它的相狀是怎樣的呢？偈頌說：

山王道路中 總有十五位
體五種位中 各有三用故

論述：這金輪山王的道路中，建立多少位作為道路的衡量標準呢？廣義上說雖然無量，但簡略地說有十五種位。以這些位作為道路的劃分。如偈頌所說，山王道路中總共有十五位。因為什麼緣故，能夠分明了知這道路中有十五種根本的位呢？因為那金剛大力寶輪山王，其體性的五種位中，都各自有三種自在的作用。因為這個意義，成立了十五種差別的名稱。如偈頌所說，體性的五種位中各有三種作用。所以在方廣修多羅中，這樣說：『一區王民行地地中，唯有十五種體分業數位，沒有其餘的位。』乃至廣說。然而在明神妙理修多羅中，這樣說：『有二十五種差別位』，是取王家轉變，不是取造作轉變。造作轉變包含十五種位。名字和形狀應當如何呢？偈頌說：

明瞭及遠數 相續並三合
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

論述：就次第漸轉的體性中，則有三種作用。哪三種呢？一是分明了達審地的作用，不混亂次第地建立位地，行道分明，名義都清楚。如偈頌所說，『明瞭』。二是遠行遠修無數的作用，經歷無量劫超過這些位，修集功德無窮無盡。如偈頌所說，『及遠數』。三是無斷無絕恒常運轉的作用，剎那剎那，中間中間，常常不停止地自然運轉。 English version The Great Differentiation of Paths, Chapter Five

Having thus explained the Great Differentiation of the Vajra Jewel Wheel Mountain King, next I shall explain the Great Differentiation of the Paths of the Golden Wheel Mountain King. What is its form? The verse says:

In the mountain king's paths, there are fifteen positions in total,
In the body's five positions, each has three functions.

Treatise: In these paths of the Golden Wheel Mountain King, how many positions are established as the measure of the paths? Although broadly speaking they are immeasurable, briefly speaking there are fifteen kinds of positions. These positions are taken as the divisions of the paths. As the verse says, in the mountain king's paths, there are fifteen positions in total. For what reason can it be clearly known that there are fifteen fundamental positions in these paths? Because that Vajra Great Powerful Jewel Wheel Mountain King, in the five positions of its essence, each has three independent functions. Because of this meaning, fifteen different names are established. As the verse says, in the five positions of the essence, each has three functions. Therefore, in the Square Extensive Sutra, it is said thus: 'In the land where the king of a region and the people travel, there are only fifteen kinds of essential divisions of karma and numerical positions; there are no other positions.' And so on, extensively explained. However, in the Sutra of Manifesting the Mysterious Principle, it is said thus: 'There are twenty-five kinds of different positions,' which refers to the transformation of the royal family, not the transformation of creation. The transformation of creation encompasses fifteen kinds of positions. What should the names and forms be like? The verse says:

Clarity and distant numbers, continuity and triple union,
Universally moving and universally unmoving, letters and equality combined with vastness,
Universally arriving and not universally arriving, merging and establishing with co-separation,
These are called the fifteen names, which should be observed in order.

Treatise: In the essence of gradual transformation in sequence, there are three functions. What are the three? First, the function of clearly understanding and discerning the ground, establishing the positions without confusing the order, the path of practice being clear, and the names and meanings being clear. As the verse says, 'clarity'. Second, the function of distant travel, distant practice, and countless numbers, passing through these positions for immeasurable kalpas, accumulating endless merits. As the verse says, 'and distant numbers'. Third, the function of constant and uninterrupted rotation, moment by moment, interval by interval, constantly and ceaselessly rotating naturally.

【English Translation】 English version The Great Differentiation of Paths, Chapter Five

Having thus explained the Great Differentiation of the Vajra Jewel Wheel Mountain King, next I shall explain the Great Differentiation of the Paths of the Golden Wheel Mountain King. What is its form? The verse says:

'In the mountain king's paths, there are fifteen positions in total,
In the body's five positions, each has three functions.'

Treatise: In these paths of the Golden Wheel Mountain King, how many positions are established as the measure of the paths? Although broadly speaking they are immeasurable, briefly speaking there are fifteen kinds of positions. These positions are taken as the divisions of the paths. As the verse says, 'in the mountain king's paths, there are fifteen positions in total.' For what reason can it be clearly known that there are fifteen fundamental positions in these paths? Because that Vajra Great Powerful Jewel Wheel Mountain King, in the five positions of its essence, each has three independent functions. Because of this meaning, fifteen different names are established. As the verse says, 'in the five positions of the essence, each has three functions.' Therefore, in the Square Extensive Sutra, it is said thus: 'In the land where the king of a region and the people travel, there are only fifteen kinds of essential divisions of karma and numerical positions; there are no other positions.' And so on, extensively explained. However, in the Sutra of Manifesting the Mysterious Principle, it is said thus: 'There are twenty-five kinds of different positions,' which refers to the transformation of the royal family, not the transformation of creation. The transformation of creation encompasses fifteen kinds of positions. What should the names and forms be like? The verse says:

'Clarity and distant numbers, continuity and triple union,
Universally moving and universally unmoving, letters and equality combined with vastness,
Universally arriving and not universally arriving, merging and establishing with co-separation,
These are called the fifteen names, which should be observed in order.'

Treatise: In the essence of gradual transformation in sequence, there are three functions. What are the three? First, the function of clearly understanding and discerning the ground, establishing the positions without confusing the order, the path of practice being clear, and the names and meanings being clear. As the verse says, 'clarity'. Second, the function of distant travel, distant practice, and countless numbers, passing through these positions for immeasurable kalpas, accumulating endless merits. As the verse says, 'and distant numbers'. Third, the function of constant and uninterrupted rotation, moment by moment, interval by interval, constantly and ceaselessly rotating naturally.

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。如偈並三合故。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。三者亟亟無數不遍作用。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

【現代漢語翻譯】現代漢語譯本偈頌的相續，因此稱為三。就諸法平等的本體中，也有三種作用。什麼是三種作用？一是能詮釋、能瞭解、合一的作用，即善巧的言說和無礙的覺慧，其數量無量，因為只有一個金剛。二是所詮釋、所證悟、合一的作用，即甚深極端的意義和殊勝微妙的玄理，唯是一體，唯是一身，沒有兩種歧途。三是隨應有名、合一的作用，隨著它所應的一切有名之物，一切都悉為一個金身，因此稱為三。如偈頌所說，並與三合一的緣故。就無餘究竟的本體中，也有三種作用。什麼是三種作用？一是周遍圓滿的動轉作用，在最初的時刻，依據一個位置，貫通攝取一切而究竟運轉，如偈頌所說『遍動』的緣故。二是周遍圓滿的不動作用，像這樣運轉的其餘一切無量位置中，不移動不轉變，常恒決定，如偈頌所說『遍不動』的緣故。三是名句文字無分別的作用，隨著先前所唱的與其餘合一，如偈頌所說『字等』的緣故，因此稱為三。就周遍圓滿的本體中，也有三種作用。什麼是三種作用？一是無量無邊廣大的作用，其法自體顯現的業相，窮盡極其廣大，沒有分界，如偈頌所說『廣大』的緣故。二是無礙通達遍到的作用，一時建立一切位置，如偈頌所說『遍到』的緣故。三是極其無數不遍的作用，遍通經過而唯有一邊，如偈頌所說『不遍到』的緣故，因此稱為三。就俱非絕離的本體中，也有三種作用。什麼是三種作用？一是消融無所建立的作用，一切諸法都全部遣除，無所允許，如偈頌所說『融』的緣故。二是建立諸法悉持的作用，一切諸法以俱非的意義是理所成，如偈頌所說『立』的緣故。三是消融建立俱絕的作用，究竟絕道的廣建立，如偈頌所說『與俱離』的緣故，因此稱為三。這就是十五種位置的名字啊。這條道路的位置，大利根的人才能到達。

【English Translation】 English version The succession of verses, hence it is called three. In the essence of the equality of all dharmas (phenomena), there are also three functions. What are the three functions? First, the function of being able to explain, being able to understand, and being unified, which is skillful speech and unobstructed wisdom, whose number is immeasurable because there is only one Vajra (diamond, indestructible). Second, the function of what is explained, what is realized, and being unified, which is the profound and extreme meaning and the supreme and subtle mystery, which is only one body, only one self, without two divergent paths. Third, the function of being appropriately named and being unified, according to all the named things that it corresponds to, everything is entirely one golden body, hence it is called three. As the verse says, and because it is combined with the three. In the essence of the ultimate remainderlessness, there are also three functions. What are the three functions? First, the pervasive and complete moving function, in the very first moment, relying on one position, penetrating and encompassing everything and ultimately revolving, as the verse says, 'pervasively moving.' Second, the pervasive and complete unmoving function, in all the remaining immeasurable positions of such revolution, not moving, not changing, constantly determined, as the verse says, 'pervasively unmoving.' Third, the function of names, phrases, and words without distinction, as what was previously chanted is unified with the rest, as the verse says, 'words, etc.,' hence it is called three. In the essence of pervasive completeness, there are also three functions. What are the three functions? First, the immeasurable and boundless vast function, the karmic appearance manifested by the very nature of the Dharma (law, teaching), exhausting the extremely vast, without boundaries, as the verse says, 'vast.' Second, the unobstructed, penetrating, and universally reaching function, establishing all positions at once, as the verse says, 'universally reaching.' Third, the extremely numerous and non-universal function, universally passing through but only on one side, as the verse says, 'not universally reaching,' hence it is called three. In the essence of neither being nor non-being, utterly detached, there are also three functions. What are the three functions? First, the function of dissolving and establishing nothing, all dharmas (phenomena) are entirely eliminated, nothing is permitted, as the verse says, 'dissolving.' Second, the function of establishing all dharmas (phenomena) and upholding them all, all dharmas (phenomena) are established by the meaning of neither being nor non-being, as the verse says, 'establishing.' Third, the function of dissolving, establishing, and utterly transcending both, the vast establishment of the ultimate path of transcendence, as the verse says, 'being utterly detached from both,' hence it is called three. These are the names of the fifteen positions. The position of this path can only be reached by those with great faculties.

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。于彼本法有作功用有作方便。自然自在建立造作。應審觀察。

獨一山王摩訶山王大抉擇分第六

如是已說金輪山王道路大抉擇分。次當說獨一山王摩訶山王大抉擇分。其相云何。偈曰。

摩訶山王中　　總有千二百　七十五種位　　謂五十一種　大根本位中　　皆一一各各　漸轉等五位　　具足安立故

論曰。此獨一山王摩訶山王體中。建立幾位以為體分。廣說雖無量。略說其要。唯有一千二百七十五種決定位故。如偈摩訶山王中總有千二百七十五種位故。以何因緣。山王體中有千二百七十五位分明現知。所謂常恒五十一種根本位中。一一各各次第漸轉諸法等。是無餘究竟周遍圓滿俱非絕離五種位具足轉故。亦漸轉等五種位中。各各開示漸轉等五種別位故。是故成立一千二百七十五位。如偈謂五十一種大根本位中。皆一一各各漸轉等五位具足安立故。故此獨一山王摩訶山王體中。如是千二百七十五種位亦一一時轉。亦異一時轉。亦俱一時轉。亦皆非轉。亦一時一處轉。亦一時異處轉。亦異時異處轉。

【現代漢語翻譯】現代漢語譯本能通達。對於根器遲鈍的眾生來說，決定難以理解。如偈頌所說是第十五種名稱，應當依次觀察。像這樣的各種位，有時同時出現，有時不同時出現，有時一起出現。有時在一個地方運轉，有時在不同的地方運轉，有時在所有地方運轉。有時不出現，也不移動。有時只有一種，有時是多種。對於根本之法，有的是通過作用，有的是通過方便，自然而然地建立和造作。應該仔細觀察。

獨一山王摩訶山王大抉擇分第六

像這樣已經說了金輪山王的道路大抉擇分。接下來應當說獨一山王摩訶山王的大抉擇分。它的相狀是怎樣的呢？偈頌說：

在摩訶山王中，總共有千二百七十五種位，也就是五十一種位。在大的根本位中，每一個都各自具有漸轉等五種位，具足安立的緣故。

論述：這獨一山王摩訶山王的本體中，建立多少位作為它的體分呢？廣說雖然無量，但簡略地說，只有一千二百七十五種決定的位。如偈頌所說：在摩訶山王中，總共有千二百七十五種位。因為什麼因緣，山王的本體中有一千二百七十五位分明地顯現可知呢？所謂常恒的五十一種根本位中，每一個都各自次第漸轉諸法等，是無餘究竟周遍圓滿俱非絕離五種位具足運轉的緣故。也在漸轉等五種位中，各自開示漸轉等五種不同的位。因此成立一千二百七十五位。如偈頌所說：在五十一種大的根本位中，每一個都各自具有漸轉等五位具足安立的緣故。因此這獨一山王摩訶山王的本體中，像這樣的一千二百七十五種位，有時同時運轉，有時不同時運轉，有時一起運轉，有時都不運轉。有時同時在一個地方運轉，有時同時在不同的地方運轉，有時不同時在不同的地方運轉。

【English Translation】 English version It can be understood. It is definitely difficult for beings with dull roots to understand. As the verse says, this is the fifteenth name, and it should be observed in sequence. Such positions sometimes arise simultaneously, sometimes at different times, and sometimes together. Sometimes they turn in one place, sometimes in different places, and sometimes in all places. Sometimes they do not arise or move. Sometimes there is only one kind, and sometimes there are many kinds. Regarding the fundamental Dharma, some are through action, some are through skillful means, naturally establishing and creating. It should be carefully observed.

The Sixth Section on the Great Determination of the Solitary Mountain King and the Great Mountain King

Having thus spoken of the Great Determination of the Path of the Golden Wheel Mountain King, next, we shall speak of the Great Determination of the Solitary Mountain King and the Great Mountain King. What is its form? The verse says:

In the Great Mountain King, there are a total of one thousand two hundred and seventy-five positions, namely fifty-one positions. In the great fundamental positions, each and every one possesses the five positions of gradual transformation, etc., because they are fully established.

Treatise: In the essence of this Solitary Mountain King and Great Mountain King, how many positions are established as its essential parts? Although there are immeasurable extensive explanations, briefly speaking, there are only one thousand two hundred and seventy-five kinds of definite positions. As the verse says: In the Great Mountain King, there are a total of one thousand two hundred and seventy-five positions. By what cause and condition are one thousand two hundred and seventy-five positions clearly manifested and known in the essence of the Mountain King? The so-called constant fifty-one fundamental positions, each gradually transforms the Dharmas, etc., completely, ultimately, universally, perfectly, and without separation, because the five positions are fully functioning. Also, in the five positions of gradual transformation, etc., each reveals the five different positions of gradual transformation, etc. Therefore, one thousand two hundred and seventy-five positions are established. As the verse says: In the fifty-one great fundamental positions, each and every one possesses the five positions of gradual transformation, etc., fully established. Therefore, in the essence of this Solitary Mountain King and Great Mountain King, these one thousand two hundred and seventy-five positions sometimes turn simultaneously, sometimes turn at different times, sometimes turn together, and sometimes do not turn at all. Sometimes they turn simultaneously in one place, sometimes they turn simultaneously in different places, and sometimes they turn at different times in different places.

亦皆非轉。自在自然無障無礙。是故說言無盡虛空大陀陀筏羅法界本藏地地出生無窮無極廣德大海法門藏焉。大智莊嚴法界性身甚深修多羅中。作如是說。非比非喻難得惟說。大海中藏大海一體。本地地中三品德類。具足圓滿無所闕失。云何為三。一者上品德類。其位名字眾多無數。與十方世界微塵之數其量等故。二者中品德類其位名字。與百百百億三千大千世界微塵之數其量等故。三者下品德類。其位名字。有一千二百七十五位故。是名為三。如是諸位一一一一一一。乃至無量無量無量無量無量無量。乃至廣說故。

大宗地玄文字論卷第三大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第四

馬鳴菩薩造

真諦三藏譯

大海部藏道路大抉擇分第七

如是已說獨一山王摩訶山王大抉擇分。次當說大海部藏道路大抉擇分。其相云何。偈曰。

大海部藏中　　總有十種法　謂五種非空　　及五種無常

論曰。此大海部藏道路分中。建立幾法為部藏量。所謂建立十種法體。以為大海部藏分故。摩訶衍地修多羅中。作如是說。俱俱海藏履道分中。唯有十法無有餘法。乃至廣說故。如偈大海部藏中總有十種法故。以何義故有十應知。五種非

【現代漢語翻譯】現代漢語譯本：也都不再流轉。自在自然，沒有阻礙。因此說，無盡虛空大陀陀筏羅法界（Dhatuvavara Dharmadhatu，指一切法的本源和境界）本藏地，生出無窮無極廣德大海法門藏。在大智莊嚴法界性身甚深修多羅（Mahajnana-alamkara-dharmadhatu-svabhava-kaya-gambhirya-sutra，指甚深智慧莊嚴的法界自性身經典）中，這樣說：『無法相比，無法比喻，難以言說。大海中藏著大海，一體無別。本地地中，有上、中、下三品德類，具足圓滿，沒有缺失。』什麼是三品？一是上品德類，其位名字眾多無數，與十方世界微塵的數量相等。二是中品德類，其位名字與百百百億三千大千世界微塵的數量相等。三是下品德類，其位名字有一千二百七十五位。這就是三品。像這樣，各個位，一一一一一一，乃至無量無量無量無量無量無量，乃至廣說。《大宗地玄文字論》卷第三大正藏第 32 冊 No. 1669 《大宗地玄文字論》《大宗地玄文字論》卷第四馬鳴菩薩造真諦三藏譯大海部藏道路大抉擇分第七像這樣已經說了獨一山王摩訶山王大抉擇分。接下來應當說大海部藏道路大抉擇分。它的相是什麼樣的呢？偈語說：『大海部藏中，總有十種法，謂五種非空，及五種無常。』論中說：『這大海部藏道路分中，建立多少法作為部藏的衡量標準呢？』所謂建立十種法體，作為大海部藏分。摩訶衍地修多羅（Mahayana-bhumi-sutra，指大乘地經）中，這樣說：『俱俱海藏履道分中，只有十法，沒有其他法。』乃至廣說。如偈語所說，大海部藏中總有十種法。因為什麼緣故有這十種法，應當知道？五種非

【English Translation】 English version: And also, they are no longer transformed. Free and natural, without obstruction. Therefore, it is said that from the inexhaustible void, the Dhatuvavara Dharmadhatu (the original source and realm of all dharmas) original treasury ground, arises the immeasurable and boundless vast virtuous great ocean of Dharma-gate treasury. In the Mahajnana-alamkara-dharmadhatu-svabhava-kaya-gambhirya-sutra (the profound sutra of the Dharmakaya, the self-nature of the Dharmadhatu, adorned with great wisdom), it is said: 'Incomparable, beyond metaphor, difficult to describe. Within the great ocean is hidden the great ocean, one and inseparable. Within the original ground, there are three classes of virtues, superior, middle, and inferior, complete and perfect, without any deficiency.' What are the three classes? First, the superior class of virtues, whose positions and names are numerous and countless, equal in number to the dust motes in the ten directions. Second, the middle class of virtues, whose positions and names are equal in number to the dust motes in hundreds of billions of three-thousand great chiliocosms. Third, the inferior class of virtues, whose positions and names number one thousand two hundred and seventy-five. These are the three classes. Like this, each and every position, one by one by one by one by one by one, and so on, immeasurable, immeasurable, immeasurable, immeasurable, immeasurable, immeasurable, and so on, extensively described. The Great Treatise on the Profound Meaning of the Great Ground, Volume 3 Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Profound Meaning of the Great Ground The Great Treatise on the Profound Meaning of the Great Ground, Volume 4 Composed by Bodhisattva Asvaghosa Translated by Tripitaka Master Paramartha The Seventh Section: The Great Discrimination of the Path of the Great Ocean Treasury Having thus spoken of the Great Discrimination of the Unique Mountain King and the Great Mountain King, next shall be spoken of the Great Discrimination of the Path of the Great Ocean Treasury. What is its appearance? The verse says: 'Within the Great Ocean Treasury, there are in total ten kinds of dharmas, namely, five kinds of non-emptiness, and five kinds of impermanence.' The treatise says: 'Within this section on the Path of the Great Ocean Treasury, how many dharmas are established as the measure of the treasury?' What is established is ten kinds of dharma-entities, as the division of the Great Ocean Treasury. In the Mahayana-bhumi-sutra (the Sutra on the Grounds of the Great Vehicle), it is said: 'Within the section on the Path of the Kuku Ocean Treasury, there are only ten dharmas, and no other dharmas.' And so on, extensively described. As the verse says, within the Great Ocean Treasury, there are in total ten kinds of dharmas. For what reason should it be known that there are these ten dharmas? Five kinds of non-

空五種無常。各差別故。如偈謂五種非空及五種無常故。彼十種法。其名字相當如何耶。偈曰。

離礙及有實　　性火併今光　兼深里出興　　地藏大龍王　如是五種名　　非空不共稱　起持變壞品　　與大力無明　如是五種名　　無常不共稱　各有第一一　　以請氣力故　立門實本攝　　如法應觀察

論曰。云何名為五種非空決定住法。一者離礙非空決定住法。二者有實非空決定住法。三者性火非空決定住法。四者今光非空決定住法。五者深里出興決定住法。是名為五。如偈離礙及有實性火併今光兼深里出興地藏大龍王故。如是五名。五種非空決定住法。不共異轉差別名字。如偈如是五種名非空不共稱故云何名為五種無常虛假轉法。一者動起無常虛假轉法。二者止持無常虛假轉法。三者易變無常虛假轉法。四者散壞無常虛假轉法。五者大力無常虛假轉法。是名為五。如偈起持變壞品與大力無明故。如是五名。五種無常虛假轉法。不共異轉差別名字。如偈如是五種名無常不共稱故。深里大力如是二法。氣力立門非取實體。應審觀察。如偈各有第一一以請氣力故立門實本攝如法應觀察故。如是已說建立名字不同門。次當說所詮義理差別門。如是五種非空決定住法。各有幾數。所謂各各有二種故。

【現代漢語翻譯】現代漢語譯本關於空的五種無常，因為各自的差別。如偈頌所說，有五種非空和五種無常。這十種法的名稱分別是什麼呢？偈頌說：

『離礙及有實，性火併今光，兼深里出興，地藏大龍王。如是五種名，非空不共稱，起持變壞品，與大力無明。如是五種名，無常不共稱，各有第一一，以請氣力故，立門實本攝，如法應觀察。』

論曰：什麼叫做五種非空決定住法？一是離礙（無阻礙）非空決定住法，二是有實（真實存在）非空決定住法，三是性火（本性之火）非空決定住法，四是今光（當下的光明）非空決定住法，五是深里出興（從深處涌現）決定住法。這叫做五種非空決定住法。如偈頌所說：『離礙及有實，性火併今光，兼深里出興，地藏（Ksitigarbha）大龍王（Nagaraja）』。這五種名稱，是非空決定住法的獨特且不同的名稱。如偈頌所說：『如是五種名，非空不共稱』。什麼叫做五種無常虛假轉法？一是動起（開始行動）無常虛假轉法，二是止持（停止保持）無常虛假轉法，三是易變（容易變化）無常虛假轉法，四是散壞（消散破壞）無常虛假轉法，五是大力（強大的力量）無常虛假轉法。這叫做五種無常虛假轉法。如偈頌所說：『起持變壞品，與大力無明』。這五種名稱，是無常虛假轉法的獨特且不同的名稱。如偈頌所說：『如是五種名，無常不共稱』。深里（深處）和大力（強大的力量）這兩種法，是憑藉氣力而建立的門，並非取其真實的實體，應該仔細觀察。如偈頌所說：『各有第一一，以請氣力故，立門實本攝，如法應觀察』。像這樣已經說了建立名字不同的門，接下來應當說所詮釋的義理差別門。這五種非空決定住法，各有幾種？所謂各各都有兩種。

【English Translation】 English version The five kinds of impermanence related to emptiness, due to their respective differences. As the verse says, there are five kinds of non-emptiness and five kinds of impermanence. What are the corresponding names of these ten dharmas? The verse says:

'Unobstructed and Real Existence, Nature-Fire and Present Light, Along with Deep Interior Arising, Ksitigarbha and Great Dragon King. These five names are uniquely called Non-Empty, Rising, Holding, Changing, Decaying, and Great Power Ignorance. These five names are uniquely called Impermanent, Each has the foremost one, Because of the requested power, Establishing the gate, essence, and root, One should observe according to the Dharma.'

The Treatise says: What are the five kinds of non-empty, definitively abiding dharmas? First is unobstructed (free from hindrance) non-empty, definitively abiding dharma; second is real existence (truly existing) non-empty, definitively abiding dharma; third is nature-fire (fire of inherent nature) non-empty, definitively abiding dharma; fourth is present light (light of the present moment) non-empty, definitively abiding dharma; fifth is deep interior arising (arising from the depths) definitively abiding dharma. These are called the five kinds. As the verse says: 'Unobstructed and Real Existence, Nature-Fire and Present Light, Along with Deep Interior Arising, Ksitigarbha (地藏) and Great Dragon King (大龍王)'. These five names are unique and different names for the five kinds of non-empty, definitively abiding dharmas. As the verse says: 'These five names are uniquely called Non-Empty.' What are the five kinds of impermanent, illusory transforming dharmas? First is moving arising (beginning to act) impermanent, illusory transforming dharma; second is stopping holding (ceasing and maintaining) impermanent, illusory transforming dharma; third is easily changing (easily transforming) impermanent, illusory transforming dharma; fourth is scattering decaying (dissipating and decaying) impermanent, illusory transforming dharma; fifth is great power (powerful force) impermanent, illusory transforming dharma. These are called the five kinds of impermanent, illusory transforming dharmas. As the verse says: 'Rising, Holding, Changing, Decaying, and Great Power Ignorance.' These five names are unique and different names for the five kinds of impermanent, illusory transforming dharmas. As the verse says: 'These five names are uniquely called Impermanent.' Deep Interior (深里) and Great Power (大力), these two dharmas, are gates established by means of power, not taking their real substance; one should carefully observe. As the verse says: 'Each has the foremost one, Because of the requested power, Establishing the gate, essence, and root, One should observe according to the Dharma.' Having thus spoken of the gate of establishing different names, next should be spoken of the gate of differences in the meanings explained. How many kinds are there in each of these five kinds of non-empty, definitively abiding dharmas? It is said that each has two kinds.

云何名為二種離礙。一者守身離礙。二者變轉離礙。言守身離礙者。無障礙身常恒決定不失壞故。言變轉離礙者。建立萬有令自在故。是名為二。云何名為二種有實。一者守身有實。二者變轉有實。言守身有實者。常平等身常恒決定不失壞故。言變轉有實者。建立差別令安住故。是名為二。云何名為二種性火。一者守身性火。二者變轉性火。言守身性火者。明德藏身常恒決定不失壞故。言變轉性火者。塵累俱轉隨順成故。是名為二。云何名為二種今光一者守身今光。二者變轉今光言守身今光者。始炎炎身決定常恒不失壞故。言變轉今光者。隨順流轉無所礙故。是名為二。云何名為二種深里。一者守身深里。二者變轉深里。言守身深里者。離絕中身常恒決定不失壞故。言變轉深里者。諸無為中得自在故。是名為二。如前所說。五種無常業用差別。各各如何。所謂如次出生一切無量無邊大過患海。皆無餘故。住持一切無量無邊大過患海。皆無餘故。變易一切無量無邊大功德海。皆無餘故。壞滅一切無量無邊大功德海。皆無餘故。覆障非德非患中身自在。皆無餘故。如是五法。自體及品各各差別。應審觀察如是已說所詮義理差別門。次當說依位決定安立門。如前所說。五十一種真金剛位。遍幾處耶。偈曰。

如是五十一

【現代漢語翻譯】現代漢語譯本什麼是二種離礙？一是守身離礙，二是變轉離礙。所謂守身離礙，是指沒有障礙的身體，常恒決定，不會失壞。所謂變轉離礙，是指建立萬有，使其自在。這稱為二種離礙。什麼是二種有實？一是守身有實，二是變轉有實。所謂守身有實，是指常平等身，常恒決定，不會失壞。所謂變轉有實，是指建立差別，使其安住。這稱為二種有實。什麼是二種性火？一是守身性火，二是變轉性火。所謂守身性火，是指明德藏身，常恒決定，不會失壞。所謂變轉性火，是指塵累俱轉，隨順成就。這稱為二種性火。什麼是二種今光？一是守身今光，二是變轉今光。所謂守身今光，是指始炎炎身，決定常恒，不會失壞。所謂變轉今光，是指隨順流轉，無所障礙。這稱為二種今光。什麼是二種深里？一是守身深里，二是變轉深里。所謂守身深里，是指離絕中身，常恒決定，不會失壞。所謂變轉深里，是指在諸無為中，得到自在。這稱為二種深里。如前所說，五種無常業用差別，各各如何？所謂依次出生一切無量無邊的大過患海，都無剩餘。住持一切無量無邊的大過患海，都無剩餘。變易一切無量無邊的大功德海，都無剩餘。壞滅一切無量無邊的大功德海，都無剩餘。覆障非德非患的中身自在，都無剩餘。像這五種法，自體及品各各差別，應該仔細觀察。像這樣已經說了所詮釋的義理差別門，接下來應當說依位決定安立門。如前所說，五十一種真金剛位，遍佈在幾處呢？偈語說：像這五十一種

【English Translation】 English version What are the two kinds of 'unobstructedness' (離礙)? The first is 'guarding-body unobstructedness' (守身離礙), and the second is 'transformation unobstructedness' (變轉離礙). 'Guarding-body unobstructedness' means that the unobstructed body is constant, permanent, definite, and not subject to decay. 'Transformation unobstructedness' means establishing all things and allowing them to be at ease. These are called the two kinds of unobstructedness. What are the two kinds of 'reality' (有實)? The first is 'guarding-body reality' (守身有實), and the second is 'transformation reality' (變轉有實). 'Guarding-body reality' means that the constant, equal body is constant, permanent, definite, and not subject to decay. 'Transformation reality' means establishing differences and allowing them to abide. These are called the two kinds of reality. What are the two kinds of 'nature-fire' (性火)? The first is 'guarding-body nature-fire' (守身性火), and the second is 'transformation nature-fire' (變轉性火). 'Guarding-body nature-fire' means that the body of the treasury of bright virtue is constant, permanent, definite, and not subject to decay. 'Transformation nature-fire' means that it turns together with the accumulation of dust and accords with accomplishment. These are called the two kinds of nature-fire. What are the two kinds of 'present light' (今光)? The first is 'guarding-body present light' (守身今光), and the second is 'transformation present light' (變轉今光). 'Guarding-body present light' means that the body of initial blazing is definite, constant, permanent, and not subject to decay. 'Transformation present light' means that it flows in accordance and is unobstructed. These are called the two kinds of present light. What are the two kinds of 'deep within' (深里)? The first is 'guarding-body deep within' (守身深里), and the second is 'transformation deep within' (變轉深里). 'Guarding-body deep within' means that the body that is separate and cut off from the middle is constant, permanent, definite, and not subject to decay. 'Transformation deep within' means that one attains ease within all that is unconditioned. These are called the two kinds of deep within. As previously stated, what are the differences in the functions of the five kinds of impermanence, each respectively? They are, in order, giving rise to all immeasurable and boundless great oceans of faults, all without remainder; sustaining all immeasurable and boundless great oceans of faults, all without remainder; transforming all immeasurable and boundless great oceans of merit, all without remainder; destroying all immeasurable and boundless great oceans of merit, all without remainder; and covering and obstructing the ease of the middle body that is neither virtue nor fault, all without remainder. These five dharmas, their own nature and categories, each have differences that should be carefully observed. Having thus spoken of the gate of differences in the meanings that are explained, next we shall speak of the gate of establishing determination based on position. As previously stated, in how many places are the fifty-one kinds of true vajra positions (真金剛位) located? The verse says: Like these fifty-one

遍於五種處　大聰明行者　　能善抉擇知

論曰。如前所說。五十一位。遍離礙等五種處中。無所不至無所不通。以此義故。大金剛位有五應知。如偈如是五十一遍於五種處故。如是位地利根能知。非鈍者境所以者何。極甚深故。極利了故。極秘密故。如偈大聰明行者能善抉擇知故。亦復處二故位亦二應知。是故具集有十而已。然今所說是變非身。別建立位總幾數有。字身差別其相云何。偈曰。

別建立位數　　總有十種焉　漸次及盡余　　不動與俱滅　一空一有位　　智智斷智地　相值兼撥立　　邊邊轉一會　具足此十位　　門界量圓滿

論曰。別建立位總有十種。云何為十。一者一向無超漸次位。二者遍究竟盡不盡位。三者一切中際不動位。四者雙立諸法俱滅位。五者若一空當一有位。六者能斷所斷悉智位。七者熏力相對相值位。八者隨除障處立位位。九者真妄得邊有無位。十者諸法一種一會位。是名為十。如偈別建立位數總有十種焉。漸次及盡余不動與俱滅。一空一有位智智斷智地。相值兼撥立邊邊轉一會故。隨有一別建立彼總。必當具足一切別位。方得建立大總位耶。必當具別總得成故。如偈具足此十位門界量圓滿故。如是十種別相之位。遍於幾處。遍五處故。所謂轉攝五種

【現代漢語翻譯】現代漢語譯本：　　遍佈於五種處所，　　大智慧的修行者，能夠善於決斷並知曉。

論曰：如前面所說，這五十一個位置，普遍地脫離了障礙等五種處所的限制，無所不至，無所不通。因為這個緣故，大金剛的位置有五種，應當知曉。如偈頌所說，這五十一個位置遍佈於五種處所。像這樣的位置，只有利根的人才能理解，不是遲鈍的人所能達到的境界。這是為什麼呢？因為它極其深奧，極其精妙，極其秘密。如偈頌所說，大智慧的修行者能夠善於決斷並知曉。同樣，因為處所有兩種，所以位置也有兩種，應當知曉。因此，全部聚集起來只有十種。然而，現在所說的是變化而非身體。分別建立的位置總共有多少種？字身（字的形體）的差別又是什麼樣的呢？偈頌說：

分別建立的位置數量，總共有十種。　　漸次位、盡不盡位、不動位與俱滅位，　　一空一有位、智智斷智地（能斷之智，所斷之智，斷除煩惱之智，以及證得真如之智），　　相值位與撥立位，真妄得邊有無轉一會（真與妄，得與失，有與無，都只在一念之間轉變）。　　具足這十個位置，門、界、量才能圓滿。

論曰：分別建立的位置總共有十種。哪十種呢？第一種是一向沒有超越的漸次位。第二種是普遍究竟的盡不盡位。第三種是一切中際的不動位。第四種是同時成立諸法俱滅位。第五種是若一空當一有位。第六種是能斷所斷悉智位。第七種是熏習力量相對的相值位。第八種是隨著去除障礙之處而建立的撥立位。第九種是真妄得邊有無位。第十種是諸法一種一會位。這被稱為十種位置。如偈頌所說，分別建立的位置數量總共有十種。漸次位、盡不盡位、不動位與俱滅位，一空一有位、智智斷智地，相值位與撥立位，真妄得邊有無轉一會。隨便建立一個別位，那麼這個總位，必定會具足一切別位，才能建立大總位嗎？必定要具備別位，總位才能成就。如偈頌所說，具足這十個位置，門、界、量才能圓滿。像這樣十種分別相的位置，遍佈于幾個處所？遍佈於五種處所。所謂的轉變和攝取五種。

【English Translation】 English version: 　　Pervading the five places, 　　The practitioner of great wisdom, is able to discern and know well.

Treatise: As mentioned before, these fifty-one positions pervade the five places, such as being free from obstacles, reaching everywhere and being unobstructed. Because of this meaning, there are five positions of the Great Vajra to be known. As the verse says, these fifty-one positions pervade the five places. Such positions can only be understood by those with sharp faculties, not by those with dull faculties. Why is that? Because it is extremely profound, extremely subtle, and extremely secret. As the verse says, the practitioner of great wisdom is able to discern and know well. Similarly, because there are two places, there are also two positions to be known. Therefore, when all are gathered together, there are only ten. However, what is being discussed now is transformation, not the physical body. How many positions are established separately in total? What are the differences in the form of the akshara-kaya (form of the letter)? The verse says:

The number of positions established separately, in total there are ten. 　　The gradual position, the exhausted and unexhausted position, the immovable position and the co-extinction position, 　　The one empty and one existent position, the jnana-jnana-ccheda-jnana-bhumi (wisdom to cut off, wisdom to be cut off, wisdom to cut off afflictions, and wisdom to attain Suchness), 　　The mutually valued position and the established position, the true and false, the obtained and not obtained, the existent and non-existent transform in one assembly. 　　Complete with these ten positions, the gate, boundary, and measure are perfected.

Treatise: There are ten types of positions established separately in total. What are the ten? The first is the gradual position that never transcends. The second is the universally ultimate exhausted and unexhausted position. The third is the immovable position of all intermediate states. The fourth is the co-establishment of all dharmas and the co-extinction position. The fifth is the position where if one is empty, the other is existent. The sixth is the jnana that can cut off and the jnana that is cut off. The seventh is the mutually valued position of relative force of habit. The eighth is the established position that is established according to the place where obstacles are removed. The ninth is the position of true and false, obtained and not obtained, existent and non-existent. The tenth is the position of all dharmas being of one kind in one assembly. These are called the ten positions. As the verse says, the number of positions established separately in total is ten. The gradual position, the exhausted and unexhausted position, the immovable position and the co-extinction position, the one empty and one existent position, the jnana-jnana-ccheda-jnana-bhumi, the mutually valued position and the established position, the true and false, the obtained and not obtained, the existent and non-existent transform in one assembly. If a separate position is established, then this total position must be complete with all separate positions in order to establish the great total position? It must be that the separate positions are complete in order for the total position to be accomplished. As the verse says, complete with these ten positions, the gate, boundary, and measure are perfected. Like this, how many places do these ten kinds of separate positions pervade? They pervade the five places. The so-called transformation and gathering of the five kinds.

處中。各具五十一金剛位。經過諸位亦有十種別相位故。大總相位總有幾數。遍幾處耶偈曰。

總位有三種　　謂上中下故　唯遍五種處　　非餘位應知

論曰。大性總地根本體位。總有三種。云何為三。一者趣高上上轉去位。二者自然安住中中位。三者向焉下下轉去位。是名為三。如偈總位有三種。謂上中下故故如是三總隨別有有。唯遍轉五非所餘位。應審觀察。如偈唯遍五種處非餘位應知故。如是已說依位決定安立門。次當說依位法數具闕門。如前所說。十種本法守轉二種。金剛位中為盡不盡。謂若守位中。唯具德五無所餘五。若轉位中。十法具足無所闕失。以此義故。總別二門有無亦了。如是已說依位法數具闕門。次當說德患對量現宗門。其相云何。偈曰。

起性止及今　　變空壞並實　力龍如次對　　有似而取多

論曰。治障照覆對量形相。如其次第動起無常。性火住法止持無常。今光住法易變無常。離礙住法散壞無常。有實住法大力無常。出興龍王以之為量。如偈起性止及今變空壞並實力龍如次對故。如是對量。一向轉耶。俱量轉耶。俱量應知。如偈有似而取多故。如是已說德患對量現宗門。次當說隨次別釋廣說門。且離礙門安布形相現示云何。主伴治障當如何耶。偈曰。

【現代漢語翻譯】現代漢語譯本：處於其中。各自具備五十一金剛位（指修行的不同階段）。經過這些階段的修行者，也有十種不同的相位。那麼，大總相位總共有多少個？遍佈在哪些地方呢？用偈語來說：總位有三種，謂上中下故；唯遍五種處，非餘位應知。論述：大性總地根本（指事物本性的根本）。總共有三種。哪三種呢？第一種是趨向高處，向上轉去的位；第二種是自然安住，處於中位的位；第三種是向下，向下轉去的位。這被稱為三種。如偈語所說，總位有三種，即上、中、下。因此，這三種總位隨著不同的情況而存在。唯有遍及五種處所，而非其餘的位。應該仔細觀察。如偈語所說，唯有遍及五種處所，而非其餘的位，應該知曉。像這樣已經說了依據位來決定安立的門。接下來應當說依據位的法數具足與欠缺的門。如前面所說，十種本法守護和轉動兩種。在金剛位中是窮盡還是不窮盡呢？如果是在守護位中，只具備德五（指五種功德），而沒有其餘的五種。如果在轉位中，十法具足，沒有欠缺。因為這個緣故，總別二門的有無也明白了。像這樣已經說了依據位的法數具足與欠缺的門。接下來應當說德患對量顯現宗旨的門。它的相狀是怎樣的呢？偈語說：起性止及今，變空壞並實；力龍如次對，有似而取多。論述：治理障礙、照亮覆蓋，對量其形相。按照次第，動起是無常的。性火是住法，止持也是無常的。現在光明是住法，容易變化也是無常的。離開障礙是住法，散壞也是無常的。有實是住法，大力也是無常的。出興龍王用這些來作為衡量。如偈語所說，起、性、止以及現在，變化、空、壞並有實力，龍王按照次序對應。像這樣是對量。是一直轉動呢？還是共同衡量轉動呢？應該是共同衡量轉動。如偈語所說，有相似之處而取其多。像這樣已經說了德患對量顯現宗旨的門。接下來應當說隨著次序分別解釋廣說的門。且說離開障礙的門，安布的形相顯現指示是怎樣的呢？主伴治理障礙應當如何呢？偈語說：

【English Translation】 English version: Being in the midst of them. Each possesses fifty-one Vajra positions (referring to different stages of practice). Those who pass through these positions also have ten different phases. So, how many great total phases are there in total? Where do they pervade? The verse says: The total positions are of three kinds, namely, upper, middle, and lower; They only pervade five kinds of places; the other positions should be known. Treatise: The great nature, the total ground, the root (referring to the root of the nature of things). There are three kinds in total. What are the three? The first is the position of tending towards the high, turning upwards; the second is the position of naturally dwelling, being in the middle; the third is the position of tending downwards, turning downwards. These are called the three. As the verse says, the total positions are of three kinds, namely, upper, middle, and lower. Therefore, these three total positions exist according to different situations. Only pervading five kinds of places, not the remaining positions. It should be carefully observed. As the verse says, only pervading five kinds of places; the other positions should be known. Having thus spoken about the gate of determining and establishing based on positions. Next, we should speak about the gate of completeness and deficiency of the number of dharmas based on positions. As mentioned earlier, the ten kinds of original dharmas protect and turn two kinds. Are they exhausted or not exhausted in the Vajra positions? If it is in the protecting position, it only possesses the five virtues (referring to five kinds of merits), and does not have the remaining five. If it is in the turning position, the ten dharmas are complete, without any deficiency. Because of this reason, the existence or non-existence of the total and separate gates is also understood. Having thus spoken about the gate of completeness and deficiency of the number of dharmas based on positions. Next, we should speak about the gate of manifesting the purpose of comparing merits and faults. What is its appearance? The verse says: Arising, nature, stopping, and now, change, emptiness, destruction, and reality; Power and dragon correspond in order; take the many that are similar. Treatise: Governing obstacles, illuminating covering, comparing their appearances. In order, arising and moving are impermanent. Nature and fire are dwelling dharmas, stopping and holding are also impermanent. Now, light is a dwelling dharma, easy to change is also impermanent. Leaving obstacles is a dwelling dharma, scattering and destroying is also impermanent. Having reality is a dwelling dharma, great power is also impermanent. The emerging Dragon King uses these as measurements. As the verse says, arising, nature, stopping, and now, change, emptiness, destruction, and having reality, the Dragon King corresponds in order. Is this comparison always turning? Or is it jointly measuring and turning? It should be jointly measuring and turning. As the verse says, there are similarities, and take the many. Having thus spoken about the gate of manifesting the purpose of comparing merits and faults. Next, we should speak about the gate of explaining and elaborating separately according to the order. And say the gate of leaving obstacles, what is the appearance of the arrangement manifesting and indicating? How should the master and companion govern obstacles? The verse says:

離礙身體中　　有五十一位　五十一位中　　有三種總相　三種總相中　　有十種別相　初五十一中　　一一皆各各　具足十本數　　最初主后伴　次初主后伴　　如次應觀察

論曰。就離礙中。有五十一種金剛位。就此位中。有三種根本總相位。就此總中。有十種分離別相位。如偈離礙身體中有五十一位。五十一位中有三種總相。三種總相中有十種別相故。金剛諸位一一位中皆具本數。如偈初五十一中一一皆各各具足十本數故。主伴各二。云何二主。一者主主。二者伴主。云何二伴。一者伴伴。二者主伴。言主主者。是離礙故。言伴主者。第二轉故。言伴伴者。除五本法余眷屬故。言主伴者。除其離礙餘四法故。如偈最初主后伴次初主后伴如次應觀察故。三種總相金剛位中。云何安立。謂初信心以為其始。后[褝-(田/十)+(王寸)]陀地以為其終。次第漸轉。是故建立趣高上上轉去位。后[褝-(田/十)+(王寸)]陀地以為其始。第一信心以為其終。次第漸轉。是故建立向焉下下轉去位。上下二門位位各各離邊中道決定安立。是故建立自然安住中中位。以此義故十種別相唯有上下不有中焉。且依上門建立十位。形相云何。偈曰。

信五事已經　　至後後位故　一事究竟故　　

【現代漢語翻譯】現代漢語譯本離礙身體中，有五十一位（指金剛位）。五十一位中，有三種總相（根本總相位）。三種總相中，有十種別相（分離別相位）。最初的五十一位中，每一位都各自具足十個根本數。最初是主位和后伴位，其次是初位、主位和后伴位，應當按照次序觀察。

論曰：就離礙位中，有五十一種金剛位。就這些金剛位中，有三種根本總相位。就這些總相位中，有十種分離別相位。如偈頌所說：『離礙身體中有五十一位，五十一位中有三種總相，三種總相中有十種別相』。因此，金剛的各個位，每一位都具備根本數。如偈頌所說：『最初五十一位中，每一位都各自具足十個根本數』。主位和伴位各有兩種。哪兩種主位？一是主主，二是伴主。哪兩種伴位？一是伴伴，二是主伴。所謂『主主』，就是離礙本身。所謂『伴主』，是第二轉位。所謂『伴伴』，是除了五個根本法之外的其餘眷屬。所謂『主伴』，是除了離礙之外的其餘四法。如偈頌所說：『最初主后伴，其次初主后伴，如次應觀察』。三種總相的金剛位中，如何安立？以最初的信心作為開始，以最後的[褝-(田/十)+(王寸)]陀地（禪定智慧的最高境界）作為終結，次第漸進，所以建立趣向高上的轉去位。以後面的[褝-(田/十)+(王寸)]陀地作為開始，以最初的信心作為終結，次第漸退，所以建立向下轉去位。上下二門，位位各自遠離邊見，處於中道，決定安立。所以建立自然安住的中中位。因為這個緣故，十種別相只有上下，沒有中。且依據上門建立十位，其形相如何？偈頌說：『信五事已經，至後後位故，一事究竟故』。

【English Translation】 English version Within the body free from hindrances, there are fifty-one positions (referring to the Vajra positions). Among the fifty-one positions, there are three general aspects (fundamental general phase). Within the three general aspects, there are ten distinct aspects (separate distinct phases). In the initial fifty-one, each and every one fully possesses ten fundamental numbers. Initially, there are the main position and the subsequent companion position; next, there are the initial position, the main position, and the subsequent companion position, which should be observed in sequence.

Treatise says: Within the position free from hindrances, there are fifty-one Vajra positions. Within these positions, there are three fundamental general phases. Within these general phases, there are ten separate distinct phases. As the verse says: 'Within the body free from hindrances, there are fifty-one positions; among the fifty-one positions, there are three general aspects; within the three general aspects, there are ten distinct aspects.' Therefore, each of the Vajra positions fully possesses the fundamental number. As the verse says: 'In the initial fifty-one, each and every one fully possesses ten fundamental numbers.' There are two kinds of main positions and two kinds of companion positions. What are the two kinds of main positions? One is the 'main main,' and the other is the 'companion main.' What are the two kinds of companion positions? One is the 'companion companion,' and the other is the 'main companion.' The 'main main' refers to freedom from hindrances itself. The 'companion main' refers to the second turning position. The 'companion companion' refers to the remaining retinue apart from the five fundamental dharmas. The 'main companion' refers to the remaining four dharmas apart from freedom from hindrances. As the verse says: 'Initially, main and subsequent companion; next, initial, main, and subsequent companion; observe in sequence.' How are the three general aspects of the Vajra positions established? Taking the initial faith as the beginning and the final [褝-(田/十)+(王寸)]陀地 (the highest state of meditative wisdom) as the end, progressing gradually, thus establishing the upward-moving position. Taking the later [褝-(田/十)+(王寸)]陀地 as the beginning and the initial faith as the end, regressing gradually, thus establishing the downward-moving position. The upper and lower gates, each position being far from biased views, residing in the middle way, are definitively established. Thus establishing the naturally abiding middle position. Because of this reason, the ten distinct aspects only have up and down, not the middle. Furthermore, based on the upper gate, establish the ten positions. What is their form? The verse says: 'Faith in the five matters has passed, therefore reaching later and later positions, because one matter is ultimately realized.'

一味中轉故　治障一滅故　　治障不俱故　以智斷智故　　上下相照故　本無今有故　　治障自辨故　無別一轉故　　如次應觀察

論曰。依趣高上上轉去門見十別位形相如何。謂以五種非空住法。對治五種虛假轉法。如其次第無有超過。漸漸轉故。建立一向無超漸次位。如偈信五事已經至後後位故。故以五事治五事隨其所應一究竟故建立遍究竟盡不盡位。如偈一事究竟故。故以五事治五事。不增不減不大不小一味平等中道實相故。建立一切中際不動位。如偈一味中轉故。故以五事治五事。隨障滅時其智慧體則便滅故。建立雙立諸法俱滅位。如偈治障一滅故。故以五事治五事。治起無障障起無治。不能親近不能俱行不能及達故。建立若一空當一有位。如偈治障不俱故。故以五事治五事。治勝氣力變一切障為治眷屬。亦以勝力斷眷屬故。建立能斷所斷悉智位。如偈以智斷智故。故以五事治五事。隨其所應上位下位互相照達。隨其所應斷除障故。建立熏力相對相值位。如偈上下相照故。故以五事治五。事隨所斷障虛妄無本。安立位地亦無本故。建立隨除障處立位位。如偈本無今有故。故以五事治五事。治皆明凈障皆闇冥。彼治斷事悉已成辨。此障覆用悉已具足故。建立真妄得邊有無位。如偈治障自辨故。故

【現代漢語翻譯】現代漢語譯本一味中轉的緣故，對治煩惱障的智慧一旦生起則煩惱障滅除的緣故，對治煩惱障和煩惱障不一起存在的緣故，用智慧斷除智慧的緣故，上下互相照見的緣故，本來沒有現在生起的緣故，對治煩惱障自然能夠分辨的緣故，沒有差別而唯一運轉的緣故，應當如次第地觀察。

論曰：依據趨向高上的轉去之門，觀察十種差別位地的形相是怎樣的？也就是說，用五種非空的住法，對治五種虛假的轉法，按照次序沒有超過，漸漸地轉變的緣故，建立一向沒有超越的漸次位。如偈頌所說，相信五事已經到達後後的位地。所以用五事對治五事，隨著所應的，一旦究竟的緣故，建立普遍究竟盡不盡位。如偈頌所說，一事究竟的緣故。所以用五事對治五事，不增加不減少，不大不小，一味平等的中道實相的緣故，建立一切中際不動位。如偈頌所說，一味中轉的緣故。所以用五事對治五事，隨著煩惱障滅除的時候，其智慧體也就隨之滅除的緣故，建立雙立諸法俱滅位。如偈頌所說，對治煩惱障一旦生起則煩惱障滅除的緣故。所以用五事對治五事，對治生起時沒有煩惱障，煩惱障生起時沒有對治，不能親近，不能一起執行，不能到達的緣故，建立若一空當一有位。如偈頌所說，對治煩惱障和煩惱障不一起存在的緣故。所以用五事對治五事，對治的殊勝力量將一切煩惱障轉變為對治的眷屬，也用殊勝的力量斷除眷屬的緣故，建立能斷所斷悉智位。如偈頌所說，用智慧斷除智慧的緣故。所以用五事對治五事，隨著所應的，上位和下位互相照見通達，隨著所應的斷除煩惱障的緣故，建立熏力相對相值位。如偈頌所說，上下互相照見的緣故。所以用五事對治五事，隨著所斷除的煩惱障虛妄沒有根本，安立位地也沒有根本的緣故，建立隨著去除煩惱障之處而建立位地。如偈頌所說，本來沒有現在生起的緣故。所以用五事對治五事，對治都是明凈的，煩惱障都是黑暗的，那些對治斷除的事情都已經成就辨別，這些煩惱障覆蓋的作用都已經具足的緣故，建立真妄得邊有無位。如偈頌所說，對治煩惱障自然能夠分辨的緣故。

【English Translation】 English version Because of the single-flavored middle way transformation; because when the wisdom that cures the afflictive obscurations arises, the afflictive obscurations are eliminated; because the cure for afflictive obscurations and the afflictive obscurations do not exist together; because wisdom is used to cut off wisdom; because the upper and lower mutually illuminate each other; because what was originally non-existent now arises; because the cure for afflictive obscurations can naturally distinguish; because there is no difference and only a single transformation occurs; one should observe in sequential order.

Treatise: According to the gate of progressing upwards, what are the appearances of the ten different positions? That is to say, using five non-empty abiding dharmas to cure five false transforming dharmas, in sequence without exceeding, gradually transforming, thus establishing a gradual position that never exceeds. As the verse says, believing that the five matters have already reached the later positions. Therefore, using five matters to cure five matters, according to what is appropriate, once it is ultimately complete, thus establishing the universally complete, exhausted, and unexhausted position. As the verse says, because one matter is ultimately complete. Therefore, using five matters to cure five matters, neither increasing nor decreasing, neither large nor small, the single-flavored, equal, middle way, true aspect, thus establishing the immovable position of all middle extremes. As the verse says, because of the single-flavored middle way transformation. Therefore, using five matters to cure five matters, as the afflictive obscurations are eliminated, the body of wisdom also disappears, thus establishing the dual establishment of all dharmas ceasing together position. As the verse says, because when the cure for afflictive obscurations arises, the afflictive obscurations are eliminated. Therefore, using five matters to cure five matters, when the cure arises there are no afflictive obscurations, when the afflictive obscurations arise there is no cure, they cannot be close, cannot run together, cannot reach, thus establishing the position of if one is empty, one will exist. As the verse says, because the cure for afflictive obscurations and the afflictive obscurations do not exist together. Therefore, using five matters to cure five matters, the superior power of the cure transforms all afflictive obscurations into the retinue of the cure, and also uses superior power to cut off the retinue, thus establishing the position of all-knowing of what can be cut off and what is cut off. As the verse says, because wisdom is used to cut off wisdom. Therefore, using five matters to cure five matters, according to what is appropriate, the upper and lower positions mutually illuminate and penetrate, according to what is appropriate, eliminating the afflictive obscurations, thus establishing the position of relative and corresponding force of habit. As the verse says, because the upper and lower mutually illuminate each other. Therefore, using five matters to cure five matters, as the afflictive obscurations that are cut off are false and have no root, establishing the position also has no root, thus establishing the position of establishing positions according to the place where afflictive obscurations are removed. As the verse says, because what was originally non-existent now arises. Therefore, using five matters to cure five matters, the cures are all clear and pure, the afflictive obscurations are all dark and obscure, those matters of curing and cutting off have already been accomplished and distinguished, these functions of covering by afflictive obscurations are already fully equipped, thus establishing the position of true and false obtaining the edge of existence and non-existence. As the verse says, because the cure for afflictive obscurations can naturally distinguish.

以五事治五事。治障二法無二無別一味平等一體一性一業一用故。建立諸法一種一會位。如偈無別一轉故。故如是諸位如偈釋說。專心觀察其理分明本趣具現。如偈如次應觀察故。是名為依離礙門安立諸位總別現示上上差別。次依下門建立十門。形相云何。偈曰。

如前說十義　　隨應當如如　壞得體歸空　　漸次第轉故

論曰。依向焉下下轉去門。見十別位。形相如何。謂如前所說十種義中。隨其所應順順如如。壞其得體歸空本存故。如偈如前說十義隨應當如如壞得體歸空故。如是諸位為一時轉。前後轉耶。以前後轉非一時故。如偈漸次第轉故。故於余諸法如是如是。隨隨如如說示造作。應審觀察其別轉相。是本存故是本主故。皆悉各各如是二轉。一時前後有二義故。云何為二。一者建立轉。前後定故。二者本性轉。無前後故。是名為二。如前所說種種諸門。同名異物。住思應觀。

深里出興地藏大龍王大抉擇分第八

如是已說大海部藏道路大抉擇分。次當說深里出興地藏大龍王大抉擇分。其相云何。偈曰。

地藏龍王中　　總有二種義　所謂德藏義　　並及患藏義

論曰。就深里出興地藏大龍王體中。則有二義。云何為二。一者功德本藏義。二者過患本藏義。言功德本藏義

【現代漢語翻譯】現代漢語譯本以五事來治理五事。治理障礙的兩種方法沒有差異，沒有分別，只有一個味道，平等，一體，一性，一業，一用。因此，建立諸法為一種，一個集會的位置。如偈頌所說，沒有分別，只有一個轉變。所以，像這樣各個位置，如偈頌解釋所說。專心觀察其中的道理，分明地呈現出根本的意趣。如偈頌所說，應該依次觀察。這被稱為依靠離礙門，安立各個位置的總相和別相，顯示出上上的差別。接下來，依靠下門建立十門。它們的形相是怎樣的呢？偈頌說：『如前說十義，隨應當如如，壞得體歸空，漸次第轉故。』論述說：依靠向下下轉變的門，看到十種不同的位置。它們的形相如何呢？就是像前面所說的十種意義中，隨著它所應當的，順著如如的道理，壞滅其所得的體性，歸於空性，根本仍然存在。如偈頌所說：像前面所說的十種意義，隨著它所應當的，順著如如的道理，壞滅其所得的體性，歸於空性。像這樣各個位置，是一時轉變，還是前後轉變呢？是以前後轉變，不是一時轉變。如偈頌所說：漸漸地依次轉變。所以，對於其餘的諸法，像這樣像這樣，隨著隨著如如的道理，說示造作，應該審慎地觀察其不同的轉變相。這是根本存在的緣故，這是根本主宰的緣故。都各自像這樣二轉。一時和前後有兩種意義。什麼是兩種意義呢？一是建立轉，前後是確定的。二是本性轉，沒有前後。這被稱為兩種意義。像前面所說的種種諸門，名稱相同而事物不同，應該安住于思考中來觀察。深里出興地藏大龍王大抉擇分第八像這樣已經說了大海部藏道路大抉擇分。接下來應當說深里出興地藏大龍王大抉擇分。它的相狀是怎樣的呢？偈頌說：『地藏龍王中，總有二種義，所謂德藏義，並及患藏義。』論述說：就深里出興地藏大龍王（Deep Hidden Arising Earth Store Great Dragon King）的本體中，則有兩種意義。什麼是兩種意義呢？一是功德本藏義，二是過患本藏義。說到功德本藏義。

【English Translation】 English version Use five things to govern five things. The two methods of governing obstacles are without difference, without distinction, having only one flavor, being equal, one body, one nature, one action, and one function. Therefore, establish all dharmas as one kind, a single assembly position. As the verse says, there is no difference, only one transformation. Therefore, like this, each position, as explained in the verse. Focus on observing the principles within, clearly revealing the fundamental intent. As the verse says, one should observe in sequence. This is called relying on the unobstructed gate, establishing the general and specific aspects of each position, showing the superior differences. Next, relying on the lower gate, establish the ten gates. What are their forms? The verse says: 『As previously said, ten meanings, according to what is appropriate, follow accordingly, destroy the obtained substance and return to emptiness, gradually transforming in sequence.』 The treatise says: Relying on the gate of downward transformation, one sees ten different positions. What are their forms? It is like the ten meanings mentioned earlier, according to what is appropriate, following the principle of 'as it is,' destroying the obtained nature, returning to emptiness, while the fundamental remains. As the verse says: Like the ten meanings mentioned earlier, according to what is appropriate, following the principle of 'as it is,' destroying the obtained nature, returning to emptiness. Are these positions transformed simultaneously or sequentially? They are transformed sequentially, not simultaneously. As the verse says: Gradually transforming in sequence. Therefore, for the remaining dharmas, like this, like this, following the principle of 'as it is,' speaking, showing, creating, one should carefully observe their different transforming aspects. This is because the fundamental exists, this is because the fundamental is the master. Each transforms in this way in two ways. There are two meanings in simultaneity and sequence. What are the two meanings? One is the establishment transformation, where the sequence is fixed. The other is the essential nature transformation, which has no sequence. These are called the two meanings. Like the various gates mentioned earlier, they have the same name but different things, one should dwell in thought and observe. Deep Hidden Arising Earth Store Great Dragon King Great Determination Section Eighth Having thus spoken of the Great Determination Section of the Ocean Treasury Road, next, we should speak of the Great Determination Section of the Deep Hidden Arising Earth Store Great Dragon King. What is its appearance? The verse says: 『Within the Earth Store Dragon King (Dìzàng Lóngwáng), there are generally two kinds of meanings, namely the meaning of the virtue treasury and also the meaning of the affliction treasury.』 The treatise says: Regarding the essence of the Deep Hidden Arising Earth Store Great Dragon King, there are two meanings. What are the two meanings? One is the meaning of the fundamental treasury of merit, and the other is the meaning of the fundamental treasury of faults. Speaking of the meaning of the fundamental treasury of merit.

者。此大龍王為四非空根本藏故。言過患本藏義者。此大龍王為四無常根本藏故。如偈地藏龍王中總有二種義。所謂德藏義並及患藏義故。具二藏義。地藏龍王居住何處。其里幾量長短大小等諸形相。當如何耶。偈曰。

處唵婆尸尼　　里五十一量　長一千由旬　　頭有婆多提　則出四種水　　尾有舍伽必　則出四種風　　色如玻璃珠

論曰。今此偈中為明何義。為欲現示舉事現理開演本法大海故。此大龍王居於何處。謂居唵婆尸尼中故。如偈處唵婆尸尼故。出水入地去隔幾量。謂從水底向地下入。五十一由旬之量故。如偈里五十一量故。彼大龍王身長幾量。一千由旬無增減故。如偈長一千由旬故。彼大龍王于其頭上。有清白毫名曰婆多提。從此毫端出四種水。云何為四。一者中空水。其出水塵。空以為內有以為外。而出生故。二者方等水。其出水塵四角量等無差違故。三者常熟水。其出水塵。於一切處於一切時。常恒暖故。四者耀明水。其出水塵。光明清白常恒今故。是名為四。如偈頭有婆多提則出四種水故。亦彼龍王于其尾末。有一毛[葉-世+玨]名曰舍伽。必從此毛末。出四種風。云何為四。一者發塵風。此風起時經多中間。發起無量無邊塵故。二者持塵風。此風出時。止住諸塵令安住故。

【現代漢語翻譯】現代漢語譯本者。此大龍王因為執著于『四非空』（認為常、樂、我、凈是不真實的）的根本，所以是過患的根本。說它是『過患本藏』的意思是，此大龍王因為執著于『四無常』（一切事物都是無常變化的）的根本。正如偈頌《地藏龍王》中所說，總共有兩種意義，即功德的蘊藏和過患的蘊藏，因此具備兩種蘊藏的意義。地藏龍王居住在哪裡？其內部的長度、大小等各種形狀是怎樣的呢？偈頌說：

『處唵婆尸尼，里五十一量，長一千由旬，頭有婆多提，則出四種水，尾有舍伽必，則出四種風，色如玻璃珠。』

論曰：現在這個偈頌中是爲了闡明什麼意義呢？爲了展現事實現象，揭示真理，開演根本的佛法大海。這位大龍王居住在哪裡呢？居住在『唵婆尸尼』（Onavasini）中。如偈頌所說『處唵婆尸尼』。出水進入地下的距離是多少呢？從水底向地下深入，有五十一由旬的距離。如偈頌所說『里五十一量』。那位大龍王的身長是多少呢？一千由旬，沒有增減。如偈頌所說『長一千由旬』。那位大龍王在他的頭上，有清凈潔白的毫毛，名叫『婆多提』（Bhadratī），從這毫毛的末端流出四種水。哪四種呢？第一種是『中空水』，它流出的水塵，以空為內，以有為外，而出生。第二種是『方等水』，它流出的水塵，四個角的大小相等，沒有差別。第三種是『常熟水』，它流出的水塵，在一切處，在一切時，都是溫暖的。第四種是『耀明水』，它流出的水塵，光明清白，常恒存在。這被稱為四種水。如偈頌所說『頭有婆多提，則出四種水』。同樣，那位龍王的尾巴末端，有一毛髮名叫『舍伽必』（Śakapi），從此毛髮的末端，流出四種風。哪四種呢？第一種是『發塵風』，這種風起時，經過很多中間過程，發起無量無邊的塵土。第二種是『持塵風』，這種風吹出時，停止並固定住各種塵土，使它們安住。

【English Translation】 English version He. This great Dragon King is the fundamental cause of the 'four non-emptinesses' (the belief that permanence, bliss, self, and purity are real) because of his fundamental attachment to them. The meaning of 'storehouse of faults' is that this great Dragon King is the fundamental cause of the 'four impermanences' (the understanding that all things are impermanent and changing). As stated in the verse 'Earth Store Dragon King', there are two kinds of meanings in total, namely the storehouse of virtues and the storehouse of faults, thus possessing the meaning of both storehouses. Where does the Earth Store Dragon King reside? What are the shapes of its interior, such as its length, size, and other forms? The verse says:

'Dwelling in Onavasini, with a measure of fifty-one inside, A thousand yojanas in length, with Bhadratī on its head, Thence flows four kinds of water, with Śakapi on its tail, Thence arises four kinds of wind, its color like crystal beads.'

Treatise: What meaning is being clarified in this verse now? It is to reveal the reality of events, to reveal the truth, and to unfold the fundamental ocean of Dharma. Where does this great Dragon King reside? It resides in Onavasini. As the verse says, 'Dwelling in Onavasini'. What is the distance of the water entering the ground? From the bottom of the water, it enters the ground for a distance of fifty-one yojanas. As the verse says, 'with a measure of fifty-one inside'. What is the length of that great Dragon King's body? One thousand yojanas, without increase or decrease. As the verse says, 'A thousand yojanas in length'. On the head of that great Dragon King, there is a pure white hair called Bhadratī, from the tip of this hair flows four kinds of water. What are the four? The first is 'empty water', the dust of the water that flows out of it, takes emptiness as its interior and existence as its exterior, and is born. The second is 'equal water', the dust of the water that flows out of it, the four corners are equal in size, without difference. The third is 'constantly ripe water', the dust of the water that flows out of it, is always warm in all places and at all times. The fourth is 'shining water', the dust of the water that flows out of it, is bright and pure, constantly present. These are called the four kinds of water. As the verse says, 'with Bhadratī on its head, thence flows four kinds of water'. Likewise, at the end of that Dragon King's tail, there is a hair called Śakapi, from the end of this hair, flows four kinds of wind. What are the four? The first is 'dust-raising wind', when this wind arises, after many intermediate processes, it raises limitless and boundless dust. The second is 'dust-holding wind', when this wind blows, it stops and fixes all kinds of dust, causing them to dwell in place.

三者變珍風。此風出時經多中間。變諸金玉作砂石故。四者壞珍風。此風出時經多中間。壞滅金玉作無有故。是名為四。如偈尾有舍伽必則出四種風故。彼龍身色譬如玻璃無有定色。如偈色如玻璃珠故。處唵婆尸尼者。喻本性王無住本處。里五十一量者。喻真金位定數量品。長一千由旬者。喻本性王具千種德。頭有婆多提者。喻本性王于諸凈品有作方便。則出四種水者。喻四非空。尾有舍伽必者。喻本性王于諸染品有作業用。則出四種風者。喻四無常色。如玻璃珠者。喻本性王染凈不攝。如其次第應審思擇。複次住處大海水底相去中間。喻五十一種金剛位已具。出現至大海時。喻雜類趣。息海浪時喻起善心時。常起浪時喻噁心興時。亦覆住心應審觀察。本行上地一味平等妙法無邊業用具足大海寶輪妙嚴王子修多羅中。作如是說。生四道法不四道攝離絕中心。生四輪法不四輪攝離絕中心。而立名字。說大力無明者。隨所生法建立名故。乃至廣說故。

大宗地玄文字論卷第四大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第五

馬鳴菩薩造

真諦三藏譯

深里出興地藏大龍王道路大抉擇分第九

如是已說深里出興地藏大龍王大抉擇分。次當說深里

【現代漢語翻譯】現代漢語譯本三者是變珍風。這種風出現時經過很多中間地帶，將各種金玉變成砂石。四者是壞珍風。這種風出現時經過很多中間地帶，毀壞金玉使其消失。這被稱為四種風。如偈語尾部有舍伽必（Śākya-bhikṣu，釋迦比丘）則出現四種風的緣故。那龍的身色譬如玻璃，沒有固定的顏色。如偈語『色如玻璃珠』的緣故。處於唵婆尸尼（Om Mani Padme Hum，唵嘛呢叭咪吽）者，比喻本性王沒有固定的住所。里五十一量者，比喻真金的地位有固定的數量品級。長一千由旬者，比喻本性王具有千種功德。頭有婆多提（Bhāva-tathā，實性），比喻本性王對於各種清凈品類有造作的方便。則出現四種水，比喻四種非空。尾有舍伽必（Śākya-bhikṣu，釋迦比丘），比喻本性王對於各種染污品類有作業的作用。則出現四種風，比喻四種無常色。如玻璃珠，比喻本性王不被染污和清凈所攝。應該按照次第審慎地思考選擇。

再次，住處大海水底相距的中間地帶，比喻五十一種金剛位已經具備。出現至大海時，比喻雜類趣。停止海浪時，比喻生起善心時。經常起浪時，比喻噁心興起時。也應該安住於心，審慎地觀察。本行上地一味平等妙法無邊業用具足大海寶輪妙嚴王子修多羅（Sūtra，經）中，作這樣的說法：『生四道法不被四道所攝，離絕中心。生四輪法不被四輪所攝，離絕中心。』而建立名字。說大力無明者，隨著所生之法建立名字的緣故，乃至廣說。

大宗地玄文字論卷第四大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第五

馬鳴菩薩造

真諦三藏譯

深里出興地藏大龍王道路大抉擇分第九

像這樣已經說了深里出興地藏大龍王大抉擇分。接下來應當說深里

【English Translation】 English version The third is the Changing Treasure Wind. When this wind arises, it passes through many intermediate regions, transforming various gold and jade into sand and stone. The fourth is the Destroying Treasure Wind. When this wind arises, it passes through many intermediate regions, destroying gold and jade, making them disappear. These are called the four winds. As the verse says, 'If the end of the verse has Śākya-bhikṣu (釋迦比丘), then four kinds of wind appear.' The color of the dragon's body is like glass, without a fixed color. As the verse says, 'The color is like a glass bead.' Being in Om Mani Padme Hum (唵嘛呢叭咪吽) symbolizes that the King of Original Nature has no fixed abode. 'Fifty-one measures within' symbolizes that the position of true gold has a fixed number of grades. 'One thousand yojanas in length' symbolizes that the King of Original Nature possesses a thousand virtues. 'Having Bhāva-tathā (實性) on the head' symbolizes that the King of Original Nature has the means to create various pure categories. Then four kinds of water appear, symbolizing the four non-emptinesses. 'Having Śākya-bhikṣu (釋迦比丘) at the tail' symbolizes that the King of Original Nature has the function of operating on various defiled categories. Then four kinds of wind appear, symbolizing the four impermanent colors. 'Like a glass bead' symbolizes that the King of Original Nature is not encompassed by defilement and purity. One should carefully consider and choose in sequence.

Furthermore, the intermediate region between the dwelling place at the bottom of the great sea symbolizes that the fifty-one Vajra positions are already complete. Appearing to the great sea symbolizes various kinds of destinies. Stopping the sea waves symbolizes the arising of good thoughts. Constantly rising waves symbolize the arising of evil thoughts. One should also abide in the mind and carefully observe. In the Great Sea Treasure Wheel Marvelous Adornment Prince Sūtra (經), which possesses the one taste of equality, the wonderful Dharma of the upper ground of original practice, and boundless karmic functions, it is said: 'The four paths of Dharma are born, not encompassed by the four paths, separated from the absolute center. The four wheels of Dharma are born, not encompassed by the four wheels, separated from the absolute center.' And names are established. Saying 'Great Powerful Ignorance' is because names are established according to the Dharma that is born, and so on, extensively explained.

Mahāsaṃghikavinaya-vastu-nibandhana-śāstra, Volume 4 Tripitaka No. 1669, Volume 32, Mahāsaṃghikavinaya-vastu-nibandhana-śāstra

Mahāsaṃghikavinaya-vastu-nibandhana-śāstra, Volume 5

Composed by Bodhisattva Aśvaghoṣa

Translated by Tripiṭaka Paramārtha

The Ninth Section on the Great Determination of the Path of the Great Nāga King Kṣitigarbha Emerging from the Deep Interior

Having thus spoken of the Great Determination Section of the Great Nāga King Kṣitigarbha Emerging from the Deep Interior. Next, we shall speak of the Deep Interior

出興地藏大龍王道路大抉擇分。其相云何。偈曰。

龍王道路中　　總有二十法　謂二本藏中　　各有十法故

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。

功德本藏十　　常壞俱及非　自他俱並非　　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

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舍離功德品。八者非自非他絕離有名住于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

【現代漢語翻譯】現代漢語譯本：出興地藏大龍王道路大抉擇分。其相如何？偈語說：

『龍王道路中，總有二十法，謂二本藏中，各有十法故。』

論述：在深奧的里界，出興地藏大龍王道路中，總共有二十種自在之法。為什麼這麼說呢？因為功德和過患兩種藏中各有十種法。正如偈語所說：『龍王道路中總有二十法，謂二本藏中各有十法故。』那麼這二十種法的名字和形態又是什麼樣的呢？偈語說：

『功德本藏十，常壞俱及非，自他俱並非，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。』

論述：就功德本藏的本體而言，則有十種法，能夠攝取一切無量的功德。哪十種呢？第一種是本體自性決定常住，不生不滅，遠離流轉的功德品。第二種是本體自性常恒移轉，是生是滅，流轉俱行的功德品。第三種是決定常住常恒無常，一時俱轉，無前後違的功德品。第四種是超出常與無常二事，不攝自體本性，離脫亡行的功德品。第五種是十種自性各自攝取一切法，沒有剩餘，獨一無二，一種一行的功德品。第六種是無體無性，從因緣而起，亦有亦無，隨應變轉的功德品。第七種是無餘究竟，俱轉俱行，不相舍離的功德品。第八種是非自非他，絕離有名，住于非非自性決定的功德品。第九種是對於一切法，隨應無礙，自體自性法爾道理性造的功德品。第十種是五根的每一根，五塵的每一塵，一切諸法也都是如此的功德品。這稱為十種功德。正如偈語所說：『功德本藏十常…』

【English Translation】 English version: The Great Determination Division of the Emerging Ksitigarbha (Earth Store) Great Dragon King Road. What is its appearance? The verse says:

'In the Dragon King's road, there are twenty dharmas in total, Meaning each of the two fundamental treasuries has ten dharmas.'

Treatise: In the profound inner realm, within the Emerging Ksitigarbha (Earth Store) Great Dragon King's road, there are a total of twenty self-existent dharmas. Why is this so? Because the two treasuries of merit and fault each contain ten dharmas. As the verse says: 'In the Dragon King's road, there are twenty dharmas in total, meaning each of the two fundamental treasuries has ten dharmas.' So, what are the names and forms of these twenty dharmas? The verse says:

'The merit fundamental treasury has ten: constant, decaying, together, and non- Self, other, both non-, unobstructed, combined, and complete. The fault fundamental treasury has ten: like one, contradictory, non-existent, Opposing benefit, merging above and below, in sequence, should be observed. These twenty dharmas, Each and every one, Are complete and vast, Thus, they are equal in measure to the original.'

Treatise: Regarding the essence of the merit fundamental treasury, there are ten dharmas that can encompass all immeasurable merits. What are the ten? The first is the merit category of the essence of the fundamental nature, which is determined, constant, abiding, neither arising nor ceasing, and far from flowing and transforming. The second is the merit category of the essence of the fundamental nature, which is constantly and perpetually shifting, arising and ceasing, and flowing and transforming together. The third is the merit category of determined constancy, perpetual impermanence, simultaneous transformation, without prior or subsequent contradiction. The fourth is the merit category of transcending the two matters of constancy and impermanence, not encompassing the essence of the self-nature, and being detached from the wandering of loss. The fifth is the merit category of the ten kinds of self-nature, each encompassing all dharmas without remainder, uniquely one, without duality, one kind and one practice. The sixth is the merit category of being without substance or nature, arising from conditions, both existent and non-existent, transforming according to circumstances. The seventh is the merit category of being without remainder, ultimate, transforming and acting together, and not separating from each other. The eighth is the merit category of being neither self nor other, utterly detached from name, abiding in the non-non-self-nature, which is determined. The ninth is the merit category of being unobstructed in relation to all dharmas, the self-nature being naturally and reasonably created. The tenth is the merit category of each of the five roots, each of the five dusts, and all dharmas being likewise. These are called the ten merits. As the verse says: 'The merit fundamental treasury has ten constant...'

壞俱及非自他俱並非無礙兼一全故。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。四者染凈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。

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

論

【現代漢語翻譯】現代漢語譯本壞俱（同時具有壞的性質）及非自他俱（既不是自性也不是他性）並非無礙兼一全故（沒有阻礙，同時具有單一和整體的性質）。就過患本藏（一切過患的根本）之體中，亦有十法（十種法則），能攝一切無量過患（包含所有無量的過患）。云何為十（什麼是這十種法則）？一者，於一切法隨順如如（對於一切事物，順應其本來的樣子），如作逆事過患品（如果違背，就會產生過患）。二者，造作諸法同一業用（人為製造各種事物，使其具有相同的功用），一作逆事過患品（如果違背，就會產生過患）。三者，治道起時無有定體（在修行正道的時候，沒有固定的形式），違作逆事過患品（如果違背，就會產生過患）。四者，染凈諸法皆無所有（污染和清凈的事物，本質上都是空無），無作逆事過患品（如果違背，就會產生過患）。五者，一切諸法皆總有有（一切事物都普遍存在），有有作逆事過患品（如果違背，就會產生過患）。六者，隨治同量如如現前（隨著修行，事物本來的樣子就會顯現），對作逆事過患品（如果違背，就會產生過患）。七者，由治道力自類增益（通過修行正道的力量，自身的能力會增長），利作逆事過患品（如果違背，就會產生過患）。八者，由治道息發起自用（通過停止修行，會引發自身的慾望），融作逆事過患品（如果違背，就會產生過患）。九者，待上轉者方得起用（需要等待時機才能發揮作用），上作逆事過患品（如果違背，就會產生過患）。十者，以隱藏時方得起用（在隱藏的時候才能發揮作用），下作逆事過患品（如果違背，就會產生過患）。是名為十（這就是所謂的十種法則）。如其次第住思止心（按照順序，保持思考，停止妄念），專心觀察其理故明（專心觀察其中的道理，就能明白）。如偈過患本藏十如一違無有對利融上下如次應觀察故（如偈頌所說，過患的根本在於這十種法則，違背了事物本來的樣子，沒有對治，貪圖利益，融合慾望，不分上下，因此要按照順序觀察）。如是二十法（這二十種法則），與彼本方等無差別（與根本沒有差別）。是故有二十種本藏（因此有二十種根本）。無相違過（沒有相互違背的過患）。所以者何（為什麼呢）？其本藏中如是道理自然常有（因為根本中這些道理自然存在）。不從本藏長建立故（不是從根本中建立起來的）。何故處處皆存品字（為什麼處處都有『品』字）？如前所說二十種法（如前面所說的二十種法則），各各有百眷屬類故（每一種法則都有上百種相關的類別）。是故言品（所以稱為『品』）。例前應了（應該按照前面的例子理解）。如偈如是二十法一一皆各各圓滿廣大故與本存等量故（如偈頌所說，這二十種法則，每一種都圓滿廣大，因此與根本的量相等）。如是已說建立名字門（以上已經說了建立名字的方法）。次當說所詮義理門（接下來要說所詮釋的義理）。且治及障對量差別（對治和障礙的差別）當如何耶（應該如何理解呢）？偈曰（偈頌說）：　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　　論

【English Translation】 English version 』Badness together』 (having bad qualities together) and 『neither self nor other together』 (neither self-nature nor other-nature) are not unobstructed and simultaneously one and whole (without obstruction, simultaneously possessing single and whole nature) because of this. Within the essence of the 『Root Store of Faults』 (the root of all faults), there are also ten dharmas (ten principles) that can encompass all immeasurable faults (containing all immeasurable faults). What are these ten (What are these ten principles)? First, in all dharmas, accord with suchness (for all things, accord with their original appearance), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Second, creating all dharmas with the same function (artificially creating various things, making them have the same function), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Third, when the path of treatment arises, there is no fixed form (when practicing the right path, there is no fixed form), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Fourth, defiled and pure dharmas are all without inherent existence (defiled and pure things are essentially empty), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Fifth, all dharmas are universally existent (all things are universally existent), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Sixth, following the treatment, the same measure as suchness appears (following practice, the original appearance of things will appear), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Seventh, through the power of the path of treatment, one's own kind increases (through the power of practicing the right path, one's own abilities will increase), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Eighth, through the cessation of the path of treatment, one's own desires arise (through stopping practice, one's own desires will be triggered), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Ninth, one must wait for the upper turning to be able to function (one needs to wait for the opportunity to function), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). Tenth, one can only function when hidden (one can only function when hidden), if acting contrary to this, it is a 『fault category of acting contrary』 (if violated, faults will arise). These are called the ten (These are the so-called ten principles). In order, abide in thought and stop the mind (in order, maintain thought and stop delusion), focus on observing the reason, therefore understand (focus on observing the reason, then you can understand). As the verse says, the root store of faults is like the ten, one contrary, without opposition, benefit, fusion, above and below, should be observed in order (as the verse says, the root of faults lies in these ten principles, violating the original appearance of things, without treatment, coveting benefits, fusing desires, not distinguishing above and below, so it should be observed in order). These twenty dharmas (these twenty principles) are no different from that root (are no different from the root). Therefore, there are twenty kinds of roots (therefore, there are twenty kinds of roots). There is no contradictory fault (there is no mutually contradictory fault). Why is that (Why is that)? In that root, such reason is naturally always present (Because in the root, these reasons are naturally present). It is not established from the root (It is not established from the root). Why is the word 『category』 present everywhere (Why is the word 'category' present everywhere)? As mentioned earlier, the twenty dharmas (As mentioned earlier, the twenty principles), each has hundreds of related categories (each principle has hundreds of related categories). Therefore, it is called 『category』 (Therefore, it is called 'category'). It should be understood according to the previous example (It should be understood according to the previous example). As the verse says, these twenty dharmas, each is complete and vast, therefore equal in measure to the root (As the verse says, these twenty principles, each is complete and vast, therefore equal in measure to the root). Thus, the method of establishing names has been explained (Thus, the method of establishing names has been explained). Next, the method of explaining the meaning will be explained (Next, the method of explaining the meaning will be explained). What is the difference between treatment and obstruction (What is the difference between treatment and obstruction)? What should be understood (What should be understood)? The verse says: 　These twenty dharmas, each and every one 　One virtue treats all faults, all faults obstruct one virtue 　There is no fixed order, but the number of categories is equal 　Without losing the fault of comparison, it should be observed according to reason 　As the root dharma is explained, so is the explanation of categories 　　Treatise

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。不待初后際故。如說本法品類亦爾。以此小門廣大回持。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。

大龍王重重廣海無盡大藏大抉擇分第十

如是已說深里出興地藏大龍王道路大抉擇分。次當說大龍王重重廣海無盡大藏大抉擇分。其相云何。偈曰。

廣海大藏中　　總有三種重　謂初中後重　　初重有二十　二億十方界　　量法門大海　二十種本藏　　各生一萬

【現代漢語翻譯】現代漢語譯本：

說：就像前面所說的二十種法（dharma，佛法），每一種法各自具有一種功德，能夠對治一切障礙（āvaraṇa）。一切障礙都障礙這一個功德，沒有其他的對治方法可以衡量。就像偈頌所說，這二十種法，每一種都各自具有一種功德，能夠對治各種過失。各種過失都障礙這一個功德，沒有固定的次第。如果這樣說，那麼這個法門中的對治衡量規則就混雜混亂了。雖然沒有分別的對治衡量，但是有總體的對治衡量，所以沒有過失。就像偈頌所說，數量、品類等沒有失去對治衡量的過失，應該如理觀察。就像本品一樣，按照前面的例子應該瞭解。就像偈頌所說，就像所說的根本存在於法說品類中一樣。像這樣已經說了對治障礙的對治衡量差別門，接下來應當說安立金剛位地門。它的相狀是怎樣的？偈頌說：

這個根本法門中，也有金剛位（vajra-sthāna，堅固不壞的地位）
依靠位有三種門， 稱為上、中、下門

論說：就這個根本法門中，也有五十一個金剛位。就像上面所說的二十種法，依靠位來安立。怎樣安立呢？就是在各個位中都具備這二十種法，沒有前後，一時運轉。然而這裡面有三種門。哪三種呢？第一是一向上轉門，第二是一向下轉門，第三是一向中轉門。這稱為三種。像這樣三種門，每一種都在一個位中具足，同時運轉，不等待先後。就像所說的根本法品類一樣。用這個小門廣大回轉保持，應該廣泛通達。就像偈頌所說，這個根本法門中也有金剛位，依靠位有三種門，稱為上、中、下門。

大龍王重重廣海無盡大藏大抉擇分第十

像這樣已經說了深里出興地藏大龍王道路大抉擇分，接下來應當說大龍王重重廣海無盡大藏大抉擇分。它的相狀是怎樣的？偈頌說：

廣海大藏中，總共有三種重
稱為初重、中重、後重，初重有二十
二億十方界（lokadhātu，世界），衡量法門大海
二十種根本藏， 各自產生一萬

English version:

He said: 'As the twenty dharmas (dharma, teachings) mentioned earlier, each possesses a single virtue that can cure all obstacles (āvaraṇa). All obstacles obstruct this one virtue, and there is no other countermeasure to measure against it. As the verse says, each of these twenty dharmas possesses a single virtue that can cure all faults. All faults obstruct this one virtue, and there is no fixed order. If it is said like this, then the rules for measuring countermeasures in this dharma gate become mixed and confused. Although there is no separate measurement of countermeasures, there is a general measurement of countermeasures, so there is no fault. As the verse says, the number, categories, etc., do not lose the fault of measuring countermeasures; therefore, it should be observed according to reason. Just like this chapter, it should be understood according to the previous examples. As the verse says, just as the fundamental exists in the category of dharma teachings. Having thus spoken of the gate of differentiating countermeasures against obstacles, next we shall speak of the gate of establishing the vajra-sthāna (vajra-sthāna, diamond position) ground. What is its appearance? The verse says:

In this fundamental dharma gate, there are also vajra-sthānas,
Relying on the position, there are three gates, called the upper, middle, and lower gates.

The treatise says: 'Within this fundamental dharma gate, there are also fifty-one vajra-sthānas. Just like the twenty dharmas mentioned above, they are established based on position. How are they established? It means that all positions possess these twenty dharmas, without any before or after, rotating simultaneously. However, there are three gates here. What are the three? First, the gate of upward rotation; second, the gate of downward rotation; and third, the gate of constant middle rotation. These are called the three. Like these three gates, each is complete in one position, rotating simultaneously, without waiting for before or after. Just like the categories of fundamental dharmas that were spoken of. Use this small gate to widely revolve and maintain, and you should widely understand it. As the verse says, in this fundamental dharma gate, there are also vajra-sthānas; relying on the position, there are three gates, called the upper, middle, and lower gates.'

The Tenth Division: The Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury, Great Determination

Having thus spoken of the Great Determination Division of the Deeply Emerging Kṣitigarbha (Earth Store) Great Dragon King's Road, next we shall speak of the Great Determination Division of the Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury. What is its appearance? The verse says:

In the vast ocean great treasury, there are a total of three layers,
Called the initial layer, the middle layer, and the final layer; the initial layer has twenty.
Two hundred million ten-direction realms (lokadhātu, world),
Measuring the ocean of dharma gates,
The twenty fundamental treasuries, each generating ten thousand.'

現代漢語譯本：

說：就像前面所說的二十種法（dharma，佛法），每一種法各自具有一種功德，能夠對治一切障礙（āvaraṇa）。一切障礙都障礙這一個功德，沒有其他的對治方法可以衡量。就像偈頌所說，這二十種法，每一種都各自具有一種功德，能夠對治各種過失。各種過失都障礙這一個功德，沒有固定的次第。如果這樣說，那麼這個法門中的對治衡量規則就混雜混亂了。雖然沒有分別的對治衡量，但是有總體的對治衡量，所以沒有過失。就像偈頌所說，數量、品類等沒有失去對治衡量的過失，應該如理觀察。就像本品一樣，按照前面的例子應該瞭解。就像偈頌所說，就像所說的根本存在於法說品類中一樣。像這樣已經說了對治障礙的對治衡量差別門，接下來應當說安立金剛位地門。它的相狀是怎樣的？偈頌說：

這個根本法門中，也有金剛位（vajra-sthāna，堅固不壞的地位）
依靠位有三種門， 稱為上、中、下門

論說：就這個根本法門中，也有五十一個金剛位。就像上面所說的二十種法，依靠位來安立。怎樣安立呢？就是在各個位中都具備這二十種法，沒有前後，一時運轉。然而這裡面有三種門。哪三種呢？第一是一向上轉門，第二是一向下轉門，第三是一向中轉門。這稱為三種。像這樣三種門，每一種都在一個位中具足，同時運轉，不等待先後。就像所說的根本法品類一樣。用這個小門廣大回轉保持，應該廣泛通達。就像偈頌所說，這個根本法門中也有金剛位，依靠位有三種門，稱為上、中、下門。

大龍王重重廣海無盡大藏大抉擇分第十

像這樣已經說了深里出興地藏大龍王道路大抉擇分，接下來應當說大龍王重重廣海無盡大藏大抉擇分。它的相狀是怎樣的？偈頌說：

廣海大藏中，總共有三種重
稱為初重、中重、後重，初重有二十
二億十方界（lokadhātu，世界），衡量法門大海
二十種根本藏， 各自產生一萬

English version:

He said: 'As the twenty dharmas (dharma, teachings) mentioned earlier, each possesses a single virtue that can cure all obstacles (āvaraṇa). All obstacles obstruct this one virtue, and there is no other countermeasure to measure against it. As the verse says, each of these twenty dharmas possesses a single virtue that can cure all faults. All faults obstruct this one virtue, and there is no fixed order. If it is said like this, then the rules for measuring countermeasures in this dharma gate become mixed and confused. Although there is no separate measurement of countermeasures, there is a general measurement of countermeasures, so there is no fault. As the verse says, the number, categories, etc., do not lose the fault of measuring countermeasures; therefore, it should be observed according to reason. Just like this chapter, it should be understood according to the previous examples. As the verse says, just as the fundamental exists in the category of dharma teachings. Having thus spoken of the gate of differentiating countermeasures against obstacles, next we shall speak of the gate of establishing the vajra-sthāna (vajra-sthāna, diamond position) ground. What is its appearance? The verse says:

In this fundamental dharma gate, there are also vajra-sthānas,
Relying on the position, there are three gates, called the upper, middle, and lower gates.

The treatise says: 'Within this fundamental dharma gate, there are also fifty-one vajra-sthānas. Just like the twenty dharmas mentioned above, they are established based on position. How are they established? It means that all positions possess these twenty dharmas, without any before or after, rotating simultaneously. However, there are three gates here. What are the three? First, the gate of upward rotation; second, the gate of downward rotation; and third, the gate of constant middle rotation. These are called the three. Like these three gates, each is complete in one position, rotating simultaneously, without waiting for before or after. Just like the categories of fundamental dharmas that were spoken of. Use this small gate to widely revolve and maintain, and you should widely understand it. As the verse says, in this fundamental dharma gate, there are also vajra-sthānas; relying on the position, there are three gates, called the upper, middle, and lower gates.'

The Tenth Division: The Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury, Great Determination

Having thus spoken of the Great Determination Division of the Deeply Emerging Kṣitigarbha (Earth Store) Great Dragon King's Road, next we shall speak of the Great Determination Division of the Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury. What is its appearance? The verse says:

In the vast ocean great treasury, there are a total of three layers,
Called the initial layer, the middle layer, and the final layer; the initial layer has twenty.
Two hundred million ten-direction realms (lokadhātu, world),
Measuring the ocean of dharma gates,
The twenty fundamental treasuries, each generating ten thousand.'

【English Translation】 English version:

He said: 'As the twenty dharmas (dharma, teachings) mentioned earlier, each possesses a single virtue that can cure all obstacles (āvaraṇa). All obstacles obstruct this one virtue, and there is no other countermeasure to measure against it. As the verse says, each of these twenty dharmas possesses a single virtue that can cure all faults. All faults obstruct this one virtue, and there is no fixed order. If it is said like this, then the rules for measuring countermeasures in this dharma gate become mixed and confused. Although there is no separate measurement of countermeasures, there is a general measurement of countermeasures, so there is no fault. As the verse says, the number, categories, etc., do not lose the fault of measuring countermeasures; therefore, it should be observed according to reason. Just like this chapter, it should be understood according to the previous examples. As the verse says, just as the fundamental exists in the category of dharma teachings. Having thus spoken of the gate of differentiating countermeasures against obstacles, next we shall speak of the gate of establishing the vajra-sthāna (vajra-sthāna, diamond position) ground. What is its appearance? The verse says:

In this fundamental dharma gate, there are also vajra-sthānas,
Relying on the position, there are three gates, called the upper, middle, and lower gates.

The treatise says: 'Within this fundamental dharma gate, there are also fifty-one vajra-sthānas. Just like the twenty dharmas mentioned above, they are established based on position. How are they established? It means that all positions possess these twenty dharmas, without any before or after, rotating simultaneously. However, there are three gates here. What are the three? First, the gate of upward rotation; second, the gate of downward rotation; and third, the gate of constant middle rotation. These are called the three. Like these three gates, each is complete in one position, rotating simultaneously, without waiting for before or after. Just like the categories of fundamental dharmas that were spoken of. Use this small gate to widely revolve and maintain, and you should widely understand it. As the verse says, in this fundamental dharma gate, there are also vajra-sthānas; relying on the position, there are three gates, called the upper, middle, and lower gates.'

The Tenth Division: The Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury, Great Determination

Having thus spoken of the Great Determination Division of the Deeply Emerging Kṣitigarbha (Earth Store) Great Dragon King's Road, next we shall speak of the Great Determination Division of the Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury. What is its appearance? The verse says:

In the vast ocean great treasury, there are a total of three layers,
Called the initial layer, the middle layer, and the final layer; the initial layer has twenty.
Two hundred million ten-direction realms (lokadhātu, world),
Measuring the ocean of dharma gates,
The twenty fundamental treasuries, each generating ten thousand.'

English version:

He said: 'As the twenty dharmas (dharma, teachings) mentioned earlier, each possesses a single virtue that can cure all obstacles (āvaraṇa). All obstacles obstruct this one virtue, and there is no other countermeasure to measure against it. As the verse says, each of these twenty dharmas possesses a single virtue that can cure all faults. All faults obstruct this one virtue, and there is no fixed order. If it is said like this, then the rules for measuring countermeasures in this dharma gate become mixed and confused. Although there is no separate measurement of countermeasures, there is a general measurement of countermeasures, so there is no fault. As the verse says, the number, categories, etc., do not lose the fault of measuring countermeasures; therefore, it should be observed according to reason. Just like this chapter, it should be understood according to the previous examples. As the verse says, just as the fundamental exists in the category of dharma teachings. Having thus spoken of the gate of differentiating countermeasures against obstacles, next we shall speak of the gate of establishing the vajra-sthāna (vajra-sthāna, diamond position) ground. What is its appearance? The verse says:

In this fundamental dharma gate, there are also vajra-sthānas,
Relying on the position, there are three gates, called the upper, middle, and lower gates.

The treatise says: 'Within this fundamental dharma gate, there are also fifty-one vajra-sthānas. Just like the twenty dharmas mentioned above, they are established based on position. How are they established? It means that all positions possess these twenty dharmas, without any before or after, rotating simultaneously. However, there are three gates here. What are the three? First, the gate of upward rotation; second, the gate of downward rotation; and third, the gate of constant middle rotation. These are called the three. Like these three gates, each is complete in one position, rotating simultaneously, without waiting for before or after. Just like the categories of fundamental dharmas that were spoken of. Use this small gate to widely revolve and maintain, and you should widely understand it. As the verse says, in this fundamental dharma gate, there are also vajra-sthānas; relying on the position, there are three gates, called the upper, middle, and lower gates.'

The Tenth Division: The Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury, Great Determination

Having thus spoken of the Great Determination Division of the Deeply Emerging Kṣitigarbha (Earth Store) Great Dragon King's Road, next we shall speak of the Great Determination Division of the Great Dragon King's Repeatedly Vast Ocean, Endless Great Treasury. What is its appearance? The verse says:

In the vast ocean great treasury, there are a total of three layers,
Called the initial layer, the middle layer, and the final layer; the initial layer has twenty.
Two hundred million ten-direction realms (lokadhātu, world),
Measuring the ocean of dharma gates,
The twenty fundamental treasuries, each generating ten thousand.'

量　各別百眷屬　　各生一千故　是故數圓滿　　住心應觀察　中後重倍此　　應廣通達故

論曰。就大龍王重重廣海無盡大藏之自家中。總有三重。能攝諸位。云何為三。一者初第一有重。二者中安住居重。三者后建立轉重。是名為三。就第一重中。則有二十二億十方世界之量種種勝妙法門大海。此義云何。謂二十種本藏法中。一一各各出生一萬法門大海。各各別別百眷屬中。一一各各出生一千法門海故。以此義故名字圓滿義理具足。如其次第安住其心定止其思。聰明觀察其數量理及所詮意現了分明。如偈廣海大藏中總有三種重。謂初中後重。初重有二十二億十方界量法門大海二十種本藏。各生一萬量。各別百眷屬各生一千故。是故數圓滿。住心應觀察故。次二種重。如其次第倍前普布應廣通達。如偈中後重倍此應廣通達故。故大摩尼寶藏陀羅尼修集修多羅中作如是說。龍龍地地大無盡海藏中。有多十方之量法門軌則品類。最初名為轉大法論具足一海無極無盡引導光明現照地地本業本用出生增長軌則大海法門。最後名為有性無性無我空理大利益廣光明亦離脫亦合轉具足具足無邊摩訶行種地本藏法雨騰門出興上味品類法門。唯取一界以為譬喻非取塵等。乃至廣說故。◎

大宗地玄文字論卷第五大

【現代漢語翻譯】現代漢語譯本量各自擁有一百個眷屬，因此各自產生一千種法門。因此數量圓滿具足，應當靜心觀察。中間和後面的兩重，數量是第一重的兩倍，應當廣泛通達。

論曰：就大龍王重重無盡廣闊的自家寶藏中，總共有三重，能夠攝持所有位次。什麼是三重呢？一是最初的第一重，二是中間安住的居重，三是後面建立的轉重。這就是所說的三重。在第一重中，則有二十二億十方世界之量的種種殊勝微妙法門大海。這是什麼意思呢？就是說二十種本藏法中，每一種各自出生一萬種法門大海；每一種各自擁有一百個眷屬，每一個眷屬各自出生一千種法門海。因為這個緣故，名字圓滿，義理具足。按照次第安住其心，定止其思，聰明地觀察其數量道理以及所詮釋的意義，使其現了分明。如偈頌所說：廣闊的大海寶藏中總共有三種重，即最初重、中間重和後面重。最初重有二十二億十方世界之量的法門大海，二十種本藏，每一種產生一萬種法門，各自擁有一百個眷屬，每個眷屬產生一千種法門。因此數量圓滿具足，應當靜心觀察。其次的兩種重，按照次第是前面的兩倍，普遍分佈，應當廣泛通達。如偈頌所說：中間和後面的兩重，數量是第一重的兩倍，應當廣泛通達。所以《大摩尼寶藏陀羅尼修集修多羅》中這樣說：龍龍地地，廣闊無盡的海藏中，有眾多十方之量的法門軌則品類。最初名為轉大法輪，具足一海無極無盡引導光明的現照地地本業本用出生增長軌則大海法門。最後名為有性無性無我空理大利益廣光明，亦離脫亦合轉具足具足無邊摩訶行種地本藏法雨騰門出興上味品類法門。只取一個世界作為譬喻，而不是取塵土等等。乃至廣泛解說。

《大宗地玄文字論》卷第五

【English Translation】 English version Quantity Each has a hundred dependents, therefore each produces a thousand Dharmas. Therefore, the number is complete and perfect; one should observe with a still mind. The middle and later layers are twice the size of the first; one should understand them extensively.

Treatise: Within the vast and endless treasure of the Great Dragon King, there are three layers in total, capable of encompassing all positions. What are the three? First, the initial first layer; second, the dwelling layer of abiding; and third, the transforming layer of establishment. These are the three. Within the first layer, there are twenty-two billion oceans of Dharma gates, each with the quantity of ten directions of the world, all kinds of supreme and wonderful Dharma gates. What does this mean? It means that among the twenty kinds of original store Dharmas, each gives rise to ten thousand oceans of Dharma gates; each has a hundred dependents, and each dependent gives rise to a thousand oceans of Dharma gates. Because of this meaning, the name is complete, and the meaning is fully possessed. According to the order, settle the mind, stop the thoughts, and intelligently observe the numerical principles and the meaning of what is being explained, so that it appears clearly and distinctly. As the verse says: In the vast ocean of treasures, there are three layers in total: the initial layer, the middle layer, and the later layer. The initial layer has twenty-two billion oceans of Dharma gates, each with the quantity of ten directions of the world, twenty kinds of original store, each producing ten thousand Dharmas, each with a hundred dependents, and each dependent producing a thousand Dharmas. Therefore, the number is complete and perfect; one should observe with a still mind. The next two layers are twice the size of the previous one, universally distributed, and should be widely understood. As the verse says: The middle and later layers are twice the size of the first; one should understand them extensively. Therefore, in the 'Great Mani Treasure Dharani Cultivation Sutra', it is said: 'Dragon Dragon Earth Earth, in the vast and endless sea of treasures, there are numerous Dharma gate rules and categories with the quantity of ten directions. The first is called the Turning of the Great Dharma Wheel, complete with an ocean of limitless and endless guiding light, illuminating the original karma and function of the earth, giving rise to the great ocean of Dharma gates of increasing rules. The last is called the great benefit of the principle of existence, non-existence, non-self, and emptiness, vast light, also detachment, also combination, complete with the boundless Maha practice seed earth original store Dharma rain Teng gate emerging superior taste categories of Dharma gates.' Only take one world as a metaphor, not taking dust, etc. And so on, extensively explaining.

The Fifth Volume of the Great Ground Profound Text Treatise

正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第六

馬鳴菩薩造

真諦三藏譯

◎無盡無窮塵塵數量道路大抉擇分第十一

如是已說大龍王重重廣海無盡大藏大抉擇分。次當說無盡無窮塵塵數量道路大抉擇分。其相云何。偈曰。

塵塵道路中　　如前所說量　亦有五十一　　決定金剛位　依此位立相　　則有十種重　以為道路量　　二因一果等

論曰。就此門中有幾數位。五十一種真金剛位。具足圓滿無闕失故。如偈塵塵道路中如前所說量亦有五十一決定金剛位故。就此位中。則有十種變對法門。能攝門量。云何為十。一者二因一果門。二者一因一果門。三者少因多果門。四者因果一味門。五者無因無果門。六者自然安住門。七者因果門。八者果因門。九者言說門。十者言人門。是名為十。如是十門以為門量。如偈依此位立相則有十種重以為道路量二因一果等故。彼第一門形相如何。偈曰。

以信心為初　　如次率自類　取所餘位初　　至於定心位　則取如來地　　亦如其次第　不退心為初　　率同品自類　取餘位第二　　至於願心位　亦取如來地　　修行位為初　如次率自類　　取餘位第三　至於正心位　　亦

【現代漢語翻譯】現代漢語譯本

大宗地玄文字論卷第六

馬鳴菩薩造

真諦三藏譯

◎無盡無窮塵塵數量道路大抉擇分第十一

如是已說大龍王重重廣海無盡大藏大抉擇分。接下來應當解說無盡無窮塵塵數量道路大抉擇分。它的相狀是怎樣的呢？偈頌說：

'塵塵道路中，如前所說量，亦有五十一，決定金剛位，依此位立相，則有十種重，以為道路量，二因一果等。'

論述：在這個法門中有多少數位？有五十一種真金剛位，具足圓滿沒有缺失的緣故。如偈頌所說：'塵塵道路中如前所說量亦有五十一決定金剛位'的緣故。就這些數位中，則有十種變對法門，能夠統攝法門的數量。哪十種呢？一是二因一果門，二是一因一果門，三是少因多果門，四是因果一味門，五是無因無果門，六是自然安住門，七是因果門，八是果因門，九是言說門，十是言人門。這稱為十種。像這樣的十種法門作為法門的數量。如偈頌所說：'依此位立相則有十種重以為道路量二因一果等'的緣故。那第一種法門的形相是怎樣的呢？偈頌說：

'以信心為初，如次率自類，取所餘位初，至於定心位，則取如來地（Tathāgata-bhūmi）亦如其次第，不退心為初，率同品自類，取餘位第二，至於願心位，亦取如來地（Tathāgata-bhūmi），修行位為初，如次率自類，取餘位第三，至於正心位，亦'

【English Translation】 English version

The Treatise on the Profound Meaning of the Great Ground, Volume 6

Composed by Bodhisattva Aśvaghoṣa (Maming Pusa)

Translated by Tripiṭaka Master Paramārtha (Zhendi Sanzang)

◎ Eleventh Section: The Great Determination on the Number of Limitless and Endless Dust-Like Paths

Having explained the Great Determination on the Limitless Treasury of the Great Dragon King's (Dalongwang) Multiple Vast Oceans, next, we shall explain the Great Determination on the Number of Limitless and Endless Dust-Like Paths. What is its form? The verse says:

'Within the dust-like paths, the measure is as previously described. There are also fifty-one determined Vajra (Jingang) positions. Based on these positions, there are ten kinds of layers, which are taken as the measure of the paths, such as two causes and one effect.'

Commentary: Within this teaching, how many numerical positions are there? There are fifty-one kinds of true Vajra (Jingang) positions, complete and without any deficiency. As the verse says: 'Within the dust-like paths, the measure is as previously described. There are also fifty-one determined Vajra (Jingang) positions.' Within these positions, there are ten kinds of transformative opposing Dharma (Dharma) gates, which can encompass the number of gates. What are the ten? First is the gate of two causes and one effect. Second is the gate of one cause and one effect. Third is the gate of few causes and many effects. Fourth is the gate of the oneness of cause and effect. Fifth is the gate of no cause and no effect. Sixth is the gate of natural abiding. Seventh is the gate of cause and effect. Eighth is the gate of effect and cause. Ninth is the gate of speech. Tenth is the gate of speech and person. These are called the ten. These ten gates are taken as the measure of the gates. As the verse says: 'Based on these positions, there are ten kinds of layers, which are taken as the measure of the paths, such as two causes and one effect.' What is the form of the first gate? The verse says:

'Taking the mind of faith as the beginning, following the order of its own kind, taking the beginning of the remaining positions, up to the mind of concentration, then taking the Tathāgata-bhūmi (Rulaidi), also in that order. Taking the non-retreating mind as the beginning, following the same category, taking the second of the remaining positions, up to the mind of aspiration, also taking the Tathāgata-bhūmi (Rulaidi). Taking the position of practice as the beginning, following the order of its own kind, taking the third of the remaining positions, up to the mind of rightness, also'

取如來地　不退位為初　　如次率自類　取餘位第四　　至灌頂住位　亦取如來地　　離癡行為初　如次率自類　　取餘位第五　至於無著行　　亦取如來地　尊重行為初　　如次率自類　取餘位第六　　至於真實行　亦取如來地　　隨順觀眾生　迴向以為初　　如次率自類　取所餘四位　　各數量契當　余有如來地　　以同地為伴　莊嚴一覺海　　各因及果稱　配釋廣觀察　　其理當分明

論曰。今此門中為明何義。為欲現示五十一位皆為同量。以二種因感得一果。廣三寶海無窮盡故。此義云何。所謂信心及發心地之二種因。同一行相不相舍離。俱行合轉住一所作。起無量具生無邊德。具足莊嚴一大覺海。能生長因。名為最上第一齣生增長決定真實本藏原母遠離繫縛莊嚴無勝地種子海會所莊嚴。果名為具足真金剛。圓滿大慈悲法身虛空等無差別最初地地無上極海一盡大覺無二山王。次念心地歡喜行地之二種法。能長養因。具足莊嚴一大覺海。因名為安樂常明決定增長無苦無妄自然照達一切法性無所障礙種子海會。果名為常樂總明大虛空界甚深恒了無二山王。次精進心地救護一切眾生迴向地之二種法。能長養因。具足莊嚴一大覺海。因名為發起殊勝大悲光水遠離懈怠常度常行本地自

性具足通達種子海會。果名為慈悲光明常恒達慧無二山王。次慧心地逆流歡喜地之二種法。能長養因。具足莊嚴一大覺海。因名為大真金剛日月光明自性離苦除斷闇品種子海會。果名為亟亟重地無上一體自然窮了無二山王。次定心地大極地地之二種法。能長養因。具足莊嚴一大覺海。因名為決定安寂遠離散亂照曜無窮水水火火種子海會。果名為寂圓滿地明圓滿地具足德藏無二山王。如是諸佛皆悉各各作三大事。云何為三。一者興化。二者說法。三者勝進。言興化者。出興一十方世界之塵量變化身故。言說法者。宣說一十方世界之塵量發心信地法門海故。言勝進者。向上上位如次入故。是名為三。就變化中亦皆各各有此三事。應廣通達。如是如是隨隨如如。後後諸位例前應知。如偈以信心為初如次率自類取所餘位初至於定心位則取如來地故。如是已說二因一果門。次當說一因一果門。其相云何。偈曰。

五十一種位　　各不待他力　獨住自家中　　感得一果故　因及果名字　　如其次第加　種子大覺故　　配釋應了知　次第同前說　　增減不同耳

論曰。今此偈中為明何義。為欲現示因果二法數量契當莊嚴覺道。三寶之海轉廣大故。如偈五十一種位各不待他力獨住自家中感得一果故。故因及果稱于本

【現代漢語翻譯】現代漢語譯本：性具足通達種子海會（自性中本自具足，通達一切種子所匯聚的法會）。果名為慈悲光明常恒達慧無二山王（最終證得的果位是慈悲、光明、常恒、通達智慧，達到無二境界的至高無上的境界）。其次是慧心地（以智慧為根本的心地）和逆流歡喜地（逆生死流，證得歡喜的境界）這兩種法，能夠長養成佛的因，具足莊嚴一大覺海（圓滿覺悟的境界）。因名為大真金剛日月光明自性離苦除斷闇品種子海會（修行的因是如大真金剛般堅固，如日月般光明，自性清凈，遠離痛苦，斷除黑暗，各種善的種子匯聚的法會）。果名為亟亟重地無上一體自然窮了無二山王（最終證得的果位是極其穩固，無與倫比，與萬物一體，自然而然，達到無二境界的至高無上的境界）。其次是定心地（以禪定為根本的心地）和大極地地（達到極高禪定境界的地位）這兩種法，能夠長養成佛的因，具足莊嚴一大覺海（圓滿覺悟的境界）。因名為決定安寂遠離散亂照曜無窮水水火火種子海會（修行的因是心決定，安穩寂靜，遠離散亂，光明照耀無窮，水火調和，各種善的種子匯聚的法會）。果名為寂圓滿地明圓滿地具足德藏無二山王（最終證得的果位是寂靜圓滿，光明圓滿，具足一切功德，達到無二境界的至高無上的境界）。像這樣，諸佛都各自做三件大事。什麼是三件大事呢？一是興化（興盛教化），二是說法（宣說佛法），三是勝進（不斷精進）。所謂興化，是指顯現出遍佈十方世界如塵埃般眾多的變化身。所謂說法，是指宣說遍佈十方世界如塵埃般眾多的發菩提心、信受佛法的法門。所謂勝進，是指向上、向更高的層次依次進入。這就是所說的三件大事。在變化身中，也各自具有這三件事，應該廣泛通達。像這樣，像這樣，隨著，隨著，如，如，後面的各個位次，可以參照前面的來理解。如偈頌所說，以信心為開始，依次按照類別選取其餘的位次，最初到達定心位，就選取如來地。以上已經說了二因一果門。接下來應當說一因一果門。它的相狀是怎樣的呢？偈頌說：五十一種位，各自不依賴其他力量，獨自安住于自身之中，感得一個果。因和果的名字，按照次第新增，因為是種子和大覺，所以配合解釋應該瞭解。次第和前面說的一樣，只是增減不同罷了。論曰：現在這個偈頌中是爲了闡明什麼意義呢？是爲了顯示因果二法的數量契合，莊嚴覺悟之道，使三寶之海更加廣大。如偈頌所說，五十一種位各自不依賴其他力量，獨自安住于自身之中，感得一個果。所以因和果的名稱與根本相稱。

【English Translation】 English version: The nature is fully endowed with the Samudaya Assembly of Seeds (the inherent nature is fully endowed, comprehending the Dharma assembly where all seeds converge). The fruit is named the Incomparable Mountain King of Compassionate Light, Constant Wisdom (the ultimate fruit attained is compassion, light, constancy, penetrating wisdom, reaching the supreme state of non-duality). Next, the two kinds of Dharma of Wisdom-Mind Ground (the mind ground based on wisdom) and the Reversal-Flow Joyful Ground (reversing the flow of birth and death, attaining joy) can nourish the cause of Buddhahood, fully adorning a Great Ocean of Awakening (the state of complete enlightenment). The cause is named the Great True Vajra Sun-Moon Light Self-Nature, Leaving Suffering, Eradicating Darkness, Seed Samudaya Assembly (the cause of practice is as firm as the Great True Vajra, as bright as the Sun and Moon, the self-nature is pure, leaving suffering, eradicating darkness, the Dharma assembly where all good seeds converge). The fruit is named the Utmost Heavy Ground, Supreme Oneness, Natural Exhaustion, Incomparable Mountain King (the ultimate fruit attained is extremely stable, unparalleled, one with all things, natural and spontaneous, reaching the supreme state of non-duality). Next, the two kinds of Dharma of Samadhi-Mind Ground (the mind ground based on Samadhi) and the Great Ultimate Ground (the state of attaining extremely high Samadhi) can nourish the cause of Buddhahood, fully adorning a Great Ocean of Awakening (the state of complete enlightenment). The cause is named the Determined Tranquility, Far from Distraction, Illuminating Infinite Water-Water Fire-Fire Seed Samudaya Assembly (the cause of practice is a determined mind, stable and tranquil, far from distraction, infinite illumination, water and fire harmonized, the Dharma assembly where all good seeds converge). The fruit is named the Tranquil Perfection Ground, Bright Perfection Ground, Fully Endowed with Virtue Treasury, Incomparable Mountain King (the ultimate fruit attained is tranquil perfection, bright perfection, fully endowed with all merits, reaching the supreme state of non-duality). Like this, all Buddhas each perform three great deeds. What are the three great deeds? First, to promote transformation (prospering the teachings), second, to expound the Dharma (proclaiming the Buddha's teachings), and third, to advance victoriously (continuously advancing diligently). So-called promoting transformation refers to manifesting transformation bodies as numerous as dust particles throughout the ten directions of the world. So-called expounding the Dharma refers to proclaiming the Dharma doors of generating Bodhicitta and believing in the Dharma, as numerous as dust particles throughout the ten directions of the world. So-called advancing victoriously refers to entering upward and sequentially into higher levels. These are the three great deeds. Within the transformation bodies, each also possesses these three deeds, which should be widely understood. Like this, like this, following, following, as, as, the subsequent positions can be understood by referring to the preceding ones. As the verse says, beginning with faith, sequentially selecting the remaining positions according to category, initially reaching the Samadhi-Mind position, then selecting the Tathagata Ground. The Two Causes and One Fruit Gate has been explained above. Next, the One Cause and One Fruit Gate should be explained. What is its appearance? The verse says: The fifty-one positions, each not relying on other power, reside alone in their own home, sensing one fruit. The names of the cause and fruit, add in order, because they are seeds and great enlightenment, so the matching explanation should be understood. The order is the same as previously said, only the increase and decrease are different. Treatise says: What meaning is being clarified in this verse now? It is to show that the number of cause and effect Dharmas are consistent, adorning the path of enlightenment, making the ocean of the Three Jewels even greater. As the verse says, the fifty-one positions each do not rely on other power, reside alone in their own home, sensing one fruit. Therefore, the names of the cause and fruit are commensurate with the root.

名字。加種子大覺之稱故。如偈因及果名字如其次第加種子大覺故配釋應了知故。次第轉相與前所說等無差別。唯增數量減數量別各不同耳。如偈次第同前說增減不同耳。故如是諸佛皆悉各各作三大事。名同前說義有不同。言興化者。出興十十方世界之塵量變化身故。言說法者。宣說十十方世界之塵量各各因位法門海故。言勝進者。向上上位如次入故。就變化身中。亦有此三事。應廣通達。如是已說一因一果門。次當說少因多果門。其相云何。偈曰。

五十一位中　　一一皆各各　感五十果位　　名少因多果

論曰。今此門中為明何義。為欲現示唯一種因感五十果。無礙自在無所闕失。三寶之海轉廣大故。如偈五十一位中一一皆各各感五十果位名少因多果故。如是諸佛皆悉各各作三大事。名如前說義有不同。言興化者。出興百十方世界之塵量變化身故。言說法者。宣說百十方世界之塵量各各因位法門海故。言勝進者。向上上位如次入故。就變化中有此三事。應廣通達。如是已說少因多果門。次當說因果一味門。其相云何。偈曰。

五十一位中　　一一皆各各　有五百果海　　五百果海中　一一皆各各　　有五百因海　如是平等故　　名因果一味

論曰。今此門中為明何義。為欲現示因果

【現代漢語翻譯】名字。加上種子大覺之稱，因此，如偈頌所說，因和果的名字按照次第加上種子大覺，因此配合解釋應當瞭解。次第轉變相與前面所說的等等沒有差別，只是增加的數量和減少的數量各自不同罷了。如偈頌所說，次第與前面所說相同，只是增減不同而已。因此，像這樣諸佛都各自做三件大事，名稱與前面所說相同，意義有所不同。說到興化，是指出現在十十方世界如塵埃數量的變化身。說到說法，是宣說十十方世界如塵埃數量的各自因位法門海。說到勝進，是向上上位依次進入。在變化身中，也有這三件事，應該廣泛通達。像這樣已經說了一因一果門，接下來應當說少因多果門，它的相狀如何？偈頌說：『五十一位中，一一皆各各，感五十果位，名少因多果。』論述說：現在這個門中是爲了闡明什麼意義？爲了想要顯示唯有一種因能感得五十種果，沒有障礙，自在無礙，沒有缺失，三寶之海轉變廣大。如偈頌所說，五十一位中，每一位都各自感得五十果位，名為少因多果。像這樣諸佛都各自做三件大事，名稱與前面所說相同，意義有所不同。說到興化，是指出現在百十方世界如塵埃數量的變化身。說到說法，是宣說百十方世界如塵埃數量的各自因位法門海。說到勝進，是向上上位依次進入。在變化身中也有這三件事，應該廣泛通達。像這樣已經說了少因多果門，接下來應當說因果一味門，它的相狀如何？偈頌說：『五十一位中，一一皆各各，有五百果海，五百果海中，一一皆各各，有五百因海，如是平等故，名因果一味。』論述說：現在這個門中是爲了闡明什麼意義？爲了想要顯示因果

【English Translation】 English version: The name. Adding the title of 'Seed Great Enlightenment' (Jia Zhongzi Dajue), hence, as the verse says, the names of cause and effect are sequentially added with 'Seed Great Enlightenment', therefore, the explanation should be understood accordingly. The sequential transformation is no different from what was said before, only the increased and decreased quantities are different. As the verse says, the sequence is the same as before, only the increase and decrease are different. Therefore, all Buddhas each perform three great deeds, the names are the same as before, but the meanings are different. Speaking of 'arising and transforming' (Xinghua), it means appearing in the ten directions of the world as numerous transformation bodies as dust particles. Speaking of 'expounding the Dharma' (Shuofa), it means proclaiming the Dharma ocean of each cause-position in the ten directions of the world as numerous as dust particles. Speaking of 'superior progress' (Shengjin), it means entering upward and superior positions in sequence. Within the transformation body, there are also these three things, which should be widely understood. Having spoken of the 'one cause, one effect' (Yi Yin Yi Guo) gate, next we should speak of the 'few causes, many effects' (Shao Yin Duo Guo) gate. What is its appearance? The verse says: 'Within the fifty-one positions, each and every one individually, experiences fifty fruit positions, called few causes, many effects.' The commentary says: What meaning is being clarified in this gate? It is to show that only one kind of cause can experience fifty kinds of effects, without obstruction, freely and unhindered, without deficiency, the ocean of the Three Jewels (Sanbao) transforms greatly. As the verse says, within the fifty-one positions, each position individually experiences fifty fruit positions, called few causes, many effects. Therefore, all Buddhas each perform three great deeds, the names are the same as before, but the meanings are different. Speaking of 'arising and transforming', it means appearing in the hundred directions of the world as numerous transformation bodies as dust particles. Speaking of 'expounding the Dharma', it means proclaiming the Dharma ocean of each cause-position in the hundred directions of the world as numerous as dust particles. Speaking of 'superior progress', it means entering upward and superior positions in sequence. Within the transformation body, there are also these three things, which should be widely understood. Having spoken of the 'few causes, many effects' gate, next we should speak of the 'cause and effect one taste' (Yin Guo Yi Wei) gate. What is its appearance? The verse says: 'Within the fifty-one positions, each and every one individually, has five hundred fruit oceans, within the five hundred fruit oceans, each and every one individually, has five hundred cause oceans, thus being equal, called cause and effect one taste.' The commentary says: What meaning is being clarified in this gate? It is to show cause and effect

二法數量契當無有增減。三寶之海轉廣大故。如偈五十一位中一一皆各各有五百果海。五百果海中一一皆各各有五百因海。如是平等故名因果一味故。如是諸佛所作三事。亦復同前唯義異耳。所謂千故。變化身相亦復如是。如是已說因果一味門。次當說無因無果門。其相云何。偈曰。

五十一位法　　非因亦非果　生千因果法　　名無因無果

論曰。今此門中為明何義。為欲現示五十一位因而不有果。因出生千因之大海果而不有因。果出生千。果之大海。三寶之海轉廣大故。如偈五十一位法非因亦非果生千因果法名無因無果故。如是諸佛所作三事。亦復同前唯義異耳。所謂萬故。如是已說無因無果門。次當說自然安住門。其相云何。偈曰。

五十一位中　　一一皆各各　經無量劫轉　　不出自家故

論曰。今此門中為明何義。為欲現示位位皆各經無量劫以修行成道等事轉無其分際。三寶之海轉廣大故如偈五十一位中一一皆各各經無量劫轉不出自家故。故如是諸佛所作三事。亦復同前唯義異耳。所謂億故。如是已說自然安住門。次當說因果門。其相云何。偈曰。

生五十一位　　生五十一位　所生無盡故　　名為因果門

論曰。今此門中為明何義。為欲現示能生能生無有窮盡。所

【現代漢語翻譯】現代漢語譯本二法數量的契合應當沒有增減。三寶（Buddha, Dharma, Sangha）之海因此而變得廣大。如同偈頌所說，五十一個位次中，每一個位次都各自有五百個果海。五百個果海中，每一個果海都各自有五百個因海。像這樣平等，所以稱為因果一味。像這樣，諸佛所做的三件事，也和前面所說相同，只是意義不同罷了。所說的千，變化身相也是這樣。像這樣已經說了因果一味門。接下來應當說無因無果門。它的相狀是怎樣的呢？偈頌說：　五十一個位次的法，既不是因也不是果。　產生千個因果之法，名為無因無果。論述說：現在這個門中是爲了闡明什麼意義呢？爲了要顯示五十一個位次，有因而沒有果，因出生千個因的大海；有果而沒有因，果出生千個果的大海。三寶之海因此而變得廣大。如同偈頌所說，五十一個位次的法，既不是因也不是果，產生千個因果之法，名為無因無果。像這樣，諸佛所做的三件事，也和前面所說相同，只是意義不同罷了。所說的萬，也是這樣。像這樣已經說了無因無果門。接下來應當說自然安住門。它的相狀是怎樣的呢？偈頌說：　五十一個位次中，每一個位次都各自　經歷無量劫的流轉，都不出自家。論述說：現在這個門中是爲了闡明什麼意義呢？爲了要顯示位位各自經歷無量劫，以修行成道等事流轉而沒有窮盡。三寶之海因此而變得廣大，如同偈頌所說，五十一個位次中，每一個位次都各自經歷無量劫的流轉，都不出自家。所以像這樣，諸佛所做的三件事，也和前面所說相同，只是意義不同罷了。所說的億，也是這樣。像這樣已經說了自然安住門。接下來應當說因果門。它的相狀是怎樣的呢？偈頌說：　產生五十一個位次，產生五十一個位次　所產生的沒有窮盡，名為因果門論述說：現在這個門中是爲了闡明什麼意義呢？爲了要顯示能生和所生沒有窮盡。

【English Translation】 English version The agreement of the number of the two dharmas should be without increase or decrease. The sea of the Three Jewels (Buddha, Dharma, Sangha) therefore becomes vast and great. As the verse says, in each of the fifty-one positions, each has five hundred fruit-seas. In each of the five hundred fruit-seas, each has five hundred cause-seas. Being equal in this way, it is called the 'one flavor' of cause and effect. Like this, the three things done by all Buddhas are also the same as mentioned before, only the meaning is different. What is called 'thousand', the transformation body appearance is also like this. Having spoken about the 'one flavor' of cause and effect gate like this. Next, we should speak about the 'no cause no effect' gate. What is its appearance? The verse says: 　The fifty-one positions of dharma, are neither cause nor effect. 　Producing a thousand dharmas of cause and effect, is called 'no cause no effect'. The treatise says: What meaning is being clarified in this gate now? It is to show that the fifty-one positions have cause but no effect, the cause produces a thousand cause-seas; have effect but no cause, the effect produces a thousand effect-seas. The sea of the Three Jewels therefore becomes vast and great. As the verse says, the fifty-one positions of dharma are neither cause nor effect, producing a thousand dharmas of cause and effect is called 'no cause no effect'. Like this, the three things done by all Buddhas are also the same as mentioned before, only the meaning is different. What is called 'ten thousand', is also like this. Having spoken about the 'no cause no effect' gate like this. Next, we should speak about the 'naturally abiding' gate. What is its appearance? The verse says: 　In the fifty-one positions, each and every one 　Revolves through immeasurable kalpas, without leaving its own home. The treatise says: What meaning is being clarified in this gate now? It is to show that each position revolves through immeasurable kalpas with matters such as cultivating to achieve the Way, without end. The sea of the Three Jewels therefore becomes vast and great, as the verse says, in the fifty-one positions, each and every one revolves through immeasurable kalpas without leaving its own home. Therefore, like this, the three things done by all Buddhas are also the same as mentioned before, only the meaning is different. What is called 'hundred million', is also like this. Having spoken about the 'naturally abiding' gate like this. Next, we should speak about the 'cause and effect' gate. What is its appearance? The verse says: 　Producing the fifty-one positions, producing the fifty-one positions 　What is produced is endless, it is called the 'cause and effect' gate. The treatise says: What meaning is being clarified in this gate now? It is to show that what can produce and what is produced are without end.

生所生無有窮盡。三寶之海轉廣大故。如偈生五十一位生五十一位所生無盡故名為因果門故。如是諸佛所作三事。亦復同前唯義異耳。謂十億故。如是已說因果門。次當說果因門。其相云何。偈曰。

此義例前了　　無別意趣耳　唯有數量增　　住心應觀察

論曰。今此門中為明何義。為欲現示五十一位亦因亦果各生無盡無盡因果大海法門。三寶之海轉廣大故。如偈唯有數量增故。如是諸佛所作三事。亦復同前唯義異耳。謂百億故。如是已說果因門。次當說言說門。其相云何。偈曰。

一切三寶海　　皆悉起言說　無有窮盡故　　名為言說門

論曰。今此門中為明何義。為欲現示一切三寶皆悉各各宣說無盡僧海無盡法海無盡覺海。三寶之海轉廣大故。如偈一切三寶海皆悉起言說無有窮盡故名為言說門故。如是諸三寶所作三事。亦復同前唯義異耳。謂千億故。如是已說言說門。次當說言人門。其相云何。偈曰。

一切三寶說　　如說量作人　無有窮盡故　　名為言人門

論曰。今此偈中為明何義。為欲現示如前所說諸三寶說如所說量。造作行者無有窮盡。三寶之海轉廣大故。如偈一切三寶說如說量作人無有窮盡故名為言人門故。如是諸人。成道已訖所作三事。亦復同前唯義異耳。

【現代漢語翻譯】現代漢語譯本『生所生無有窮盡。三寶（Buddha, Dharma, Sangha）之海轉廣大故。如偈生五十一位生五十一位所生無盡故名為因果門故。如是諸佛所作三事。亦復同前唯義異耳。謂十億故。如是已說因果門。次當說果因門。其相云何。偈曰：』『此義例前了　　無別意趣耳唯有數量增　　住心應觀察』『論曰。今此門中為明何義。為欲現示五十一位亦因亦果各生無盡無盡因果大海法門。三寶之海轉廣大故。如偈唯有數量增故。如是諸佛所作三事。亦復同前唯義異耳。謂百億故。如是已說果因門。次當說言說門。其相云何。偈曰：』『一切三寶海　　皆悉起言說無有窮盡故　　名為言說門』『論曰。今此門中為明何義。為欲現示一切三寶皆悉各各宣說無盡僧海（Sangha sea）無盡法海（Dharma sea）無盡覺海（Enlightenment sea）。三寶之海轉廣大故。如偈一切三寶海皆悉起言說無有窮盡故名為言說門故。如是諸三寶所作三事。亦復同前唯義異耳。謂千億故。如是已說言說門。次當說言人門。其相云何。偈曰：』『一切三寶說　　如說量作人無有窮盡故　　名為言人門』『論曰。今此偈中為明何義。為欲現示如前所說諸三寶說如所說量。造作行者無有窮盡。三寶之海轉廣大故。如偈一切三寶說如說量作人無有窮盡故名為言人門故。如是諸人。成道已訖所作三事。亦復同前唯義異耳。』

【English Translation】 English version 'The birth of what is born is without end. Because the sea of the Three Jewels (Buddha, Dharma, Sangha) becomes vast. As the verse says, the birth of fifty-one positions, the birth of fifty-one positions, the birth of what is born is endless, therefore it is called the Gate of Cause and Effect. The three things done by all Buddhas are also the same as before, only the meaning is different. It is said to be ten billion. Having spoken of the Gate of Cause and Effect, next we should speak of the Gate of Effect and Cause. What is its appearance? The verse says:' 'This meaning is understood from the previous example, there is no other intention. Only the quantity increases, the mind should observe.' 'The treatise says: What meaning is to be clarified in this gate? It is to show that the fifty-one positions are both cause and effect, each giving rise to endless, endless cause and effect, the great sea of Dharma. Because the sea of the Three Jewels becomes vast. As the verse says, only the quantity increases. The three things done by all Buddhas are also the same as before, only the meaning is different. It is said to be one hundred billion. Having spoken of the Gate of Effect and Cause, next we should speak of the Gate of Speech. What is its appearance? The verse says:' 'All seas of the Three Jewels, all arise from speech. Because there is no end, it is called the Gate of Speech.' 'The treatise says: What meaning is to be clarified in this gate? It is to show that all the Three Jewels each proclaim the endless sea of Sangha, the endless sea of Dharma, the endless sea of Enlightenment. Because the sea of the Three Jewels becomes vast. As the verse says, all seas of the Three Jewels all arise from speech, because there is no end, it is called the Gate of Speech. The three things done by the Three Jewels are also the same as before, only the meaning is different. It is said to be one thousand billion. Having spoken of the Gate of Speech, next we should speak of the Gate of Speech-Person. What is its appearance? The verse says:' 'All the Three Jewels speak, according to the amount of speech, people are made. Because there is no end, it is called the Gate of Speech-Person.' 'The treatise says: What meaning is to be clarified in this verse? It is to show that, as previously said, all the Three Jewels speak according to the amount of speech. Creating practitioners without end. Because the sea of the Three Jewels becomes vast. As the verse says, all the Three Jewels speak according to the amount of speech, people are made without end, therefore it is called the Gate of Speech-Person. The three things done by these people after they have attained enlightenment are also the same as before, only the meaning is different.'

謂萬億故。大明總持具足心地修多羅中。作如是說。譬喻十方無際無本無始無終道行足履地地法藏中。有十種殊勝轉轉增長倍倍具足圓滿廣大法門海會。乃至廣說故。

不可思議不可稱量俱俱微塵本大山王大抉擇分第十二

如是已說無盡無窮塵塵數量道路大抉擇分。次當說不可思議不可稱量俱俱微塵本大山王大抉擇分。其相云何。偈曰。

不思議海中　　則有三種法　謂三重倍故　　配釋應了知

論曰。就不可思議本大山王體性中。則有三種。云何為三。一者法寶數量倍。二者僧寶數量倍。三者佛寶數量倍。是名為三。增幾數量作倍義耶。謂增益億億十方世界之微塵數量三寶海故。如其次第。依道路十增一種倍。應審觀察。如偈不思議海中則有三種法。謂三重倍故配釋應了知故。末末三倍依本家說。應廣通達。心地修多羅中。作如是說。俱塵無上不可思議根本性海分中。具足圓滿億億大方三德大海。以大方分建立大方。乃至廣說故。

大宗地玄文字論卷第六大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第七

馬鳴菩薩造

真諦三藏譯

不可思議俱俱微塵一切山王道路大抉擇分第十三

如是已說不可思議不可稱量俱

【現代漢語翻譯】謂萬億的緣故。《大明總持具足心地修多羅》中，這樣說：『譬如十方無際無本無始無終的道行足跡所踏遍的地地法藏中，有十種殊勝的、轉轉增長、倍倍具足圓滿廣大的法門海會。』乃至廣說，所以這樣說。

不可思議不可稱量俱俱微塵本大山王大抉擇分第十二

如是已說了無盡無窮塵塵數量道路的大抉擇分。接下來應當說不可思議不可稱量俱俱微塵本大山王的大抉擇分。它的相狀是怎樣的呢？偈語說：

『不思議海中，則有三種法，謂三重倍故，配釋應了知。』

論中說：就不可思議本大山王的體性中，則有三種。哪三種呢？一是法寶數量倍，二是僧寶數量倍，三是佛寶數量倍。這稱為三種。增加多少數量作為倍數之義呢？是說增加億億十方世界的微塵數量的三寶海的緣故。如其次第，依道路十增一種倍，應當審慎觀察。如偈語所說：『不思議海中則有三種法，謂三重倍故配釋應了知。』末末三倍依本家所說，應當廣泛通達。《心地修多羅》中，這樣說：『俱塵無上不可思議根本性海分中，具足圓滿億億大方三德大海，以大方分建立大方。』乃至廣說，所以這樣說。

《大宗地玄文字論》卷第六大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第七

馬鳴菩薩造

真諦三藏譯

不可思議俱俱微塵一切山王道路大抉擇分第十三

如是已說了不可思議不可稱量俱

【English Translation】 It is said because of trillions. In the 'Great Illumination Total Retention Complete Mind Ground Sutra', it is said: 'For example, in the Dharma treasury of the lands traversed by the endless, rootless, beginningless, and endless path of the ten directions, there are ten kinds of supreme, progressively increasing, doubly complete, perfect, vast Dharma gate assemblies.' And so on, therefore it is said.

The Twelfth Section on the Great Determination of the Inconceivable, Incalculable, Countless Dust-Mote Root Great Mountain King

Having thus spoken of the Great Determination of the endless, infinite, dust-mote number of paths, next we shall speak of the Great Determination of the Inconceivable, Incalculable, Countless Dust-Mote Root Great Mountain King. What is its form? The verse says:

'In the inconceivable ocean, there are three kinds of Dharma; they are tripled, and their interpretation should be understood.'

The treatise says: Within the nature of the Inconceivable Root Great Mountain King, there are three kinds. What are the three? First, the number of Dharma Jewels is multiplied; second, the number of Sangha Jewels is multiplied; third, the number of Buddha Jewels is multiplied. These are called the three. By how much is the quantity increased to be called a multiple? It means increasing the dust-mote number of the Three Jewels' ocean of billions of worlds in the ten directions. In order, according to the paths, one kind of multiple is added for every ten. It should be carefully observed. As the verse says: 'In the inconceivable ocean, there are three kinds of Dharma; they are tripled, and their interpretation should be understood.' The final triple is based on what the original family says, and should be widely understood. In the 'Mind Ground Sutra', it is said: 'In the division of the fundamental nature ocean of countless, supreme, inconceivable dust-motes, the billions of great and vast Three Virtues' ocean are completely and perfectly present, and the great and vast are established with great and vast divisions.' And so on, therefore it is said.

The Sixth Scroll of the 'Great Compendium of Profound Meaning Text' Taisho Tripitaka Volume 32, No. 1669, 'Great Compendium of Profound Meaning Text'

The Seventh Scroll of the 'Great Compendium of Profound Meaning Text'

Composed by Bodhisattva Ashvaghosha (馬鳴菩薩)

Translated by Tripiṭaka Paramārtha (真諦三藏)

The Thirteenth Section on the Great Determination of the Inconceivable, Countless Dust-Mote All Mountain King Paths

Having thus spoken of the Inconceivable, Incalculable, Countless

俱微塵本大山王大抉擇分。次當說不可思議俱俱微塵一切山王道路大抉擇分。其相云何。偈曰。

微塵道路中　　有十方界量　五十一本位　　名與前說等　一五十一中　　一一皆各各　有十方界量　　障治三寶海　如一余亦爾　　配此應了知

論曰。就俱俱微塵道路中。則有一十方世界之數量五十一根本位。其名字量與前說等無有差別。如偈微塵道路中有十方界量五十一本位名與前說等故。就一五十一種位中。一一各各有十方世界之數量。煩惱大海對治大海僧寶大海法寶大海佛寶大海。具足轉故。如偈一五十一中一一皆各各有十方界量障治三寶海故。如說一五十一種位。餘一切位亦復如是。如偈如一余亦爾配此應了知故。如是已說現示本體安立門。次當說現示上末轉相門。其相云何。偈曰。

今此道路佛　　出興小無量　法及化大海　　第二轉覺者　出興中無量　　法及化大海　第三轉覺者　　出興大無量　法及化大海　　後後諸轉中　如次第無超　　漸漸增數量

論曰。依一本信出興覺者。總有一十方世界之數量。其中一佛成道已訖。則便出興小無量十方世界之微塵數量。無礙自在化身大海。如是數量信心大海。如偈今此道路佛出興小無量法及化大海故。依此佛身出興化

【現代漢語翻譯】現代漢語譯本：俱微塵本大山王大抉擇分。接下來應當講述不可思議的俱俱微塵一切山王道路大抉擇分。它的相狀是怎樣的呢？偈語說：『在微塵道路中，有十方世界之數量，五十一根本位，名稱與前面所說相同。在每一個五十一中，每一個都各自有十方世界之數量，用來障蔽和治理三寶海。如同一，其餘也一樣，對應此理應當瞭解。』論述說：就俱俱微塵道路中，就有一個十方世界的數量的五十一根本位。它的名字和數量與前面所說的相同，沒有差別。如偈語所說：『微塵道路中有十方世界之數量，五十一根本位，名稱與前面所說相同』。就一個五十一的種位中，每一個都各自有十方世界的數量，煩惱大海、對治大海、僧寶大海、法寶大海、佛寶大海，都具足運轉。如偈語所說：『一個五十一中，每一個都各自有十方世界之數量，用來障蔽和治理三寶海』。如說一個五十一的種位，其餘一切位也同樣如此。如偈語所說：『如同一，其餘也一樣，對應此理應當瞭解』。像這樣已經說了現示本體安立門。接下來應當說現示上末轉相門。它的相狀是怎樣的呢？偈語說：『現在這條道路上的佛（Buddha），出現于小無量，法（Dharma）及化身大海。第二位轉覺者，出現于中無量，法（Dharma）及化身大海。第三位轉覺者，出現于大無量，法（Dharma）及化身大海。在後后的各種轉變中，如次第沒有超越，數量漸漸增加。』論述說：依靠一本信出現覺者，總共有十方世界的數量。其中一位佛（Buddha）成道完畢，就出現小無量十方世界微塵數量的無礙自在化身大海。這樣的數量是信心大海。如偈語所說：『現在這條道路上的佛（Buddha）出現于小無量，法（Dharma）及化身大海』。依靠這位佛（Buddha）的身出現化身。

【English Translation】 English version: The Great Discrimination of the King of Mountains Based on Minute Dusts. Next, we should discuss the inconceivable Great Discrimination of the King of All Mountains and Roads Based on Countless Minute Dusts. What is its appearance? The verse says: 'In the roads of minute dusts, there are the quantity of ten directions of worlds, fifty-one fundamental positions, whose names are the same as previously mentioned. In each of the fifty-one, each individually has the quantity of ten directions of worlds, which obstruct and govern the sea of the Three Jewels (Triratna). As one, so are the others; this should be understood accordingly.' The treatise says: In the roads of countless minute dusts, there are fifty-one fundamental positions with the quantity of one ten-directional world. Their names and quantities are the same as previously mentioned, without any difference. As the verse says: 'In the roads of minute dusts, there are the quantity of ten directions of worlds, fifty-one fundamental positions, whose names are the same as previously mentioned.' In one of the fifty-one seed positions, each individually has the quantity of ten directions of worlds: the sea of afflictions, the sea of antidotes, the sea of the Sangha Jewel, the sea of the Dharma Jewel, and the sea of the Buddha Jewel, all fully revolving. As the verse says: 'In one of the fifty-one, each individually has the quantity of ten directions of worlds, which obstruct and govern the sea of the Three Jewels (Triratna).' As said about one of the fifty-one seed positions, all other positions are also the same. As the verse says: 'As one, so are the others; this should be understood accordingly.' Thus, the gate of manifesting the essence and establishing the foundation has been discussed. Next, we should discuss the gate of manifesting the upper and lower transformations. What is its appearance? The verse says: 'Now, the Buddhas (Buddha) on this road appear in small immeasurable numbers, along with the Dharma (Dharma) and the sea of manifested bodies. The second transformer-awakener appears in medium immeasurable numbers, along with the Dharma (Dharma) and the sea of manifested bodies. The third transformer-awakener appears in large immeasurable numbers, along with the Dharma (Dharma) and the sea of manifested bodies. In the subsequent transformations, there is no surpassing the order, and the quantities gradually increase.' The treatise says: Relying on one fundamental faith, the awakeners appear in a total quantity of the ten directions of worlds. Among them, once a Buddha (Buddha) has completed the path to enlightenment, then small immeasurable numbers of minute dusts of the ten directions of worlds appear as the unobstructed and unhindered sea of manifested bodies. This quantity is the sea of faith. As the verse says: 'Now, the Buddhas (Buddha) on this road appear in small immeasurable numbers, along with the Dharma (Dharma) and the sea of manifested bodies.' Relying on this Buddha's (Buddha) body, manifested bodies appear.

身。總有小無量十方世界之微塵數量。其中一佛出興已訖。則便出興中無量十方世界之微塵數量。無礙自在化身大海。如是數量信地大海。如偈第二轉覺者出興中無量法及化大海故。依此化身出興化身。總有中無量十方世界之微塵數量其中一佛出興已訖。則便出興大無量十方世界之微塵數量。無礙自在化身大海。如是數量信地大海。如偈第三轉覺者出興。大無量法及化大海故。如是如是隨隨如如。后諸轉中如次無超漸漸增數。如偈後後諸轉中如次第無超漸漸增數量故。舉此一隅應廣通達。本品足地智修多羅中。作如是說。大地微塵譬喻大海履行無住法門。第一轉中小無量大方微塵之數品第二轉中中無量品。第三轉中大無量品。第四轉中無邊無量品。第五轉中無數無量品。第六轉中無量無量品。第七轉中不可計量無量品。第八轉中具足無量品。第九轉中不可說無量品。第十轉中不可思議無量品。乃至廣說故。

一切虛空一切微塵數量高王大抉擇分第十四

如是已說不可思議俱俱微塵一切山王道路大抉擇分。次當說一切虛空一切微塵數量高王大抉擇分。其相云何。偈曰。

虛空微塵中　　則有十方量　十方塵空量　　五十一本位　一五十一中　　一一皆各各　有如前說量　　障治三寶海

論

【現代漢語翻譯】現代漢語譯本：身。總共有小無量（xiǎo wú liàng，極大的數量單位）十方世界之微塵數量。其中一位佛陀出世已經完畢，那麼便會出世中無量（zhōng wú liàng，極大的數量單位）十方世界之微塵數量的無礙自在化身大海。像這樣的數量是信地（xìn dì，菩薩修行的一個階段）大海。如偈頌第二轉覺者出世中無量法及化大海的緣故。依靠這個化身出世的化身，總共有中無量十方世界之微塵數量，其中一位佛陀出世已經完畢，那麼便會出世大無量（dà wú liàng，極大的數量單位）十方世界之微塵數量的無礙自在化身大海。像這樣的數量是信地大海。如偈頌第三轉覺者出世，大無量法及化大海的緣故。像這樣像這樣，隨著隨著像像。後面的各個轉中，依次沒有超越，漸漸增加數量。如偈頌後面後面的各個轉中，像次第一樣沒有超越，漸漸增加數量的緣故。舉出一個角落，應該廣泛通達。本品足地智修多羅（zú dì zhì xiū duō luó，經名）中，這樣說。大地微塵譬喻大海履行無住法門。第一轉中小無量大方微塵之數，品第二轉中中無量品。第三轉中大無量品。第四轉中無邊無量品。第五轉中無數無量品。第六轉中無量無量品。第七轉中不可計量無量品。第八轉中具足無量品。第九轉中不可說無量品。第十轉中不可思議無量品。乃至廣泛地說。

一切虛空一切微塵數量高王大抉擇分第十四

像這樣已經說了不可思議俱俱微塵一切山王道路大抉擇分。接下來應當說一切虛空一切微塵數量高王大抉擇分。它的相狀是怎樣的呢？偈頌說：

虛空微塵中，則有十方量十方塵空量，五十一本位一五十一中，一一皆各各有如前說量，障治三寶海

論

【English Translation】 English version: Body. In total, there are 'xiaowuliang' (xiǎo wú liàng, an extremely large unit of quantity) number of dust motes in the ten directions of the world. Among them, once a Buddha has appeared, then there will appear 'zhongwuliang' (zhōng wú liàng, an extremely large unit of quantity) number of unobstructed and freely manifested transformation bodies, like a great ocean, in the ten directions of the world. Such a quantity is like the ocean of the Faith Ground (xìn dì, a stage of practice for Bodhisattvas). As the verse says, the second turning of the awakened one appears in 'zhongwuliang' of Dharma and transformation oceans. Relying on this transformation body that appears, in total, there are 'zhongwuliang' number of dust motes in the ten directions of the world. Among them, once a Buddha has appeared, then there will appear 'dawuliang' (dà wú liàng, an extremely large unit of quantity) number of unobstructed and freely manifested transformation bodies, like a great ocean, in the ten directions of the world. Such a quantity is like the ocean of the Faith Ground. As the verse says, the third turning of the awakened one appears in 'dawuliang' of Dharma and transformation oceans. Like this, like this, following following, like like. In the subsequent turnings, there is no exceeding, and the numbers gradually increase. As the verse says, in the subsequent turnings, like the order, there is no exceeding, and the numbers gradually increase. Citing one corner, one should widely understand. In this chapter of the 'Zudhi Zhi Sutra' (zú dì zhì xiū duō luó, name of a sutra), it is said like this. The dust motes of the great earth are likened to the great ocean, practicing the Dharma gate of no abiding. In the first turning, the number of dust motes is 'xiaowuliang'. In the second chapter, 'zhongwuliang'. In the third turning, 'dawuliang'. In the fourth turning, boundless 'wuliang'. In the fifth turning, countless 'wuliang'. In the sixth turning, 'wuliang wuliang'. In the seventh turning, immeasurable 'wuliang'. In the eighth turning, complete 'wuliang'. In the ninth turning, unspeakable 'wuliang'. In the tenth turning, inconceivable 'wuliang'. And so on, extensively speaking.

The Fourteenth Section: The Great Determination of the High King Regarding the Quantity of All Space and All Dust Motes

Having thus spoken of the Great Determination of the High King regarding the inconceivable 'juju' dust motes, all mountain kings, and roads, next, we shall speak of the Great Determination of the High King regarding the quantity of all space and all dust motes. What is its appearance? The verse says:

Within the dust motes of space, there is the measure of the ten directions The quantity of dust and space in the ten directions, fifty-one fundamental positions Within one of the fifty-one, each and every one Has the quantity as previously described, obstructing and governing the ocean of the Three Jewels

Treatise

曰。就一切虛空一切微塵數量高王分中。則有十方世界之塵量十方世界之塵量五十一種根本位。十方世界之塵量十方虛空之塵量五十一種根本位。如偈虛空微塵中則有十方量十方塵空量五十一本位故。就一五十一種根本位中。一一各各有十方世界之塵量十方世界之塵量。十方世界之塵量十方虛空之塵量。煩惱大海對治大海僧寶大海法寶大海佛寶大海。具足轉故。如偈一五十一中一一皆各各有如前說量障治三寶海故。如是已說現示本體安立門。次當說現示上末轉相門。其相云何。偈曰。

此本王覺者　　前數倍十重　興化宣說法　　大聰明能了　後後諸轉中　　如次第無超　漸漸增數量　　轉勝廣大轉

論曰。今此門中為明何義。為欲現示依一本信出興覺者。其中一佛譬喻。譬喻之數量增益十重。出興變化宣說信地。後後轉中漸漸增數。百千萬億乃至無量無窮盡故。如偈此本王覺者前數倍十重興化宣說法大聰明能了後後諸轉中如次第無超漸漸增數量轉勝廣大轉故。地智修多羅中。作如是說。可一總持大周遍王之自體。轉相無量無邊。譬喻量說轉化時中。漸增數量滿玄數量。乃至廣說故。◎

大宗地玄文字論卷第七大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文

【現代漢語翻譯】現代漢語譯本：問：如果就一切虛空和一切微塵的數量，在高王（指佛）所分的部分中來計算，會有多少根本位（指修行的階段或層次）？答：會有十方世界微塵數量乘以十方世界微塵數量的五十一種根本位。也會有十方世界微塵數量乘以十方虛空微塵數量的五十一種根本位。正如偈頌所說：『在虛空微塵之中，便有十方世界的數量；在十方微塵和虛空的數量之中，有五十一種根本位。』因此，在每一個五十一種根本位中，各自都有十方世界微塵數量乘以十方世界微塵數量，以及十方世界微塵數量乘以十方虛空微塵數量。這是因為煩惱大海、對治大海、僧寶大海、法寶大海、佛寶大海都具足運轉的緣故。正如偈頌所說：『在一個五十一種根本位中，每一個都各自具有如前面所說的數量，能夠對治障礙，具足三寶大海。』像這樣已經說了現示本體安立門。接下來應當說現示上末轉相門。它的相狀是怎樣的呢？偈頌說：『此本王覺者，前數倍十重，興化宣說法，大聰明能了，後後諸轉中，如次第無超，漸漸增數量，轉勝廣大轉。』論述：現在這個門中是爲了闡明什麼意義呢？是爲了現示依靠一本信而出興的覺者（指佛）。其中一位佛的譬喻，譬喻的數量增益十重，出興變化，宣說信地。在後后的轉相中，漸漸增加數量，百千萬億乃至無量無窮盡。正如偈頌所說：『此本王覺者，前數倍十重，興化宣說法，大聰明能了，後後諸轉中，如次第無超，漸漸增數量，轉勝廣大轉。』《地智修多羅》中這樣說：『可一總持大周遍王（指佛）的自體，轉相無量無邊。譬喻量說轉化時中，漸增數量滿玄數量。』乃至廣說。《大宗地玄文字論》卷第七《大正藏》第 32 冊 No. 1669 《大宗地玄文字論》《大宗地玄文》

【English Translation】 English version: Question: If, based on the number of all space and all dust particles, within the portion allocated by the High King (Gao Wang) (referring to the Buddha), how many fundamental positions (referring to stages or levels of practice) would there be? Answer: There would be fifty-one fundamental positions equal to the number of dust particles in the ten directions multiplied by the number of dust particles in the ten directions. There would also be fifty-one fundamental positions equal to the number of dust particles in the ten directions multiplied by the number of dust particles in all space. As the verse says: 'Within the dust particles of space, there are the quantities of the ten directions; within the quantities of the ten directions, dust, and space, there are fifty-one fundamental positions.' Therefore, within each of the fifty-one fundamental positions, each has the number of dust particles in the ten directions multiplied by the number of dust particles in the ten directions, and the number of dust particles in the ten directions multiplied by the number of dust particles in all space. This is because the great ocean of afflictions, the great ocean of antidotes, the great ocean of the Sangha Jewel, the great ocean of the Dharma Jewel, and the great ocean of the Buddha Jewel are all fully functioning. As the verse says: 'Within one of the fifty-one, each and every one has the quantity as previously stated, capable of counteracting obstacles, fully possessing the Three Jewels ocean.' Having thus spoken of the gate of manifesting the essence and establishing the foundation, next we shall speak of the gate of manifesting the upper and final transformations. What is its appearance? The verse says: 'This original King Awakened One, the previous number multiplied tenfold, arises to transform and proclaim the Dharma, with great wisdom and understanding, in subsequent transformations, in due order without surpassing, gradually increasing in quantity, transforming into superior and vast transformations.' Treatise: What meaning is being clarified in this gate? It is to manifest the Awakened Ones (referring to Buddhas) who arise based on one fundamental faith. Among them, the analogy of one Buddha, the quantity of the analogy increases tenfold, arising to transform and proclaim the ground of faith. In subsequent transformations, the quantity gradually increases, hundreds of thousands of millions, even to immeasurable and endless. As the verse says: 'This original King Awakened One, the previous number multiplied tenfold, arises to transform and proclaim the Dharma, with great wisdom and understanding, in subsequent transformations, in due order without surpassing, gradually increasing in quantity, transforming into superior and vast transformations.' In the Dizhi Sutra, it is said: 'The self-nature of the Great Universally Pervading King (referring to the Buddha), who can uphold all, has immeasurable and boundless transformations. The analogy of quantity speaks of the transformation time, gradually increasing in quantity, filling the profound quantity.' And so on, extensively explained. The Great Treatise on the Profound Meaning of the Great Ground, Volume 7 Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Profound Meaning of the Great Ground The Great Treatise on the Profound Meaning

本論卷第八

馬鳴菩薩造

真諦三藏譯

◎獨地非亂一定一定道路大抉擇分第十五

如是已說一切虛空一切微塵數量高王大抉擇分。次當說獨地非亂一定一定。道路大抉擇分。其相云何。偈曰。

非亂道路中　　亦有金剛位　一一位各各　　有本存一故　一百二數成　　依位立轉相　則有五種重　　謂上一本一　俱轉及不雜　　圓滿具足位

論曰。就獨地非亂一定一定道路分中。亦有五十一種真金剛位。一一位位皆悉各各有本存一。以此義故。一百二數成立而已。如偈非亂道路中亦有金剛位一一位各各有本存一故一百二數成故。依如是位。建立轉相則有五種。云何為五。一者上上一一轉相門。二者本本一一轉相門。三者俱行不離轉相門。四者區區不雜轉相門。五者圓滿具足轉相門。是名為五。如偈依位立轉相則有五種。重謂上一本一俱轉及不雜圓滿具足位故。第一轉相形相如何。偈曰。

五十一種位　　一各攝五十　一時一處轉　　然不可合一

論曰。云何名為上一一門。所謂五十一種位。一一位位各攝五十一時處轉。若爾合集應作一體。各別一轉不可合一。如偈五十一種位一各攝五十一時一處轉然不可合一故。如是已說上上一一轉相門。次當說本本一一轉

【現代漢語翻譯】現代漢語譯本

本論卷第八

馬鳴菩薩造

真諦三藏譯

◎獨地非亂一定一定道路大抉擇分第十五

如是已說一切虛空一切微塵數量高王大抉擇分。次當說獨地非亂一定一定。道路大抉擇分。其相云何。偈曰。

非亂道路中　　亦有金剛位　一一位各各　　有本存一故　一百二數成　　依位立轉相　則有五種重　　謂上一本一　俱轉及不雜　　圓滿具足位

論曰。就獨地非亂一定一定道路分中。亦有五十一種真金剛位（指堅固不壞的地位）。一一位位皆悉各各有本存一。以此義故。一百二數成立而已。如偈『非亂道路中亦有金剛位一一位各各有本存一故一百二數成故』。依如是位。建立轉相則有五種。云何為五。一者上上一一轉相門。二者本本一一轉相門。三者俱行不離轉相門。四者區區不雜轉相門。五者圓滿具足轉相門。是名為五。如偈『依位立轉相則有五種。重謂上一本一俱轉及不雜圓滿具足位故』。第一轉相形相如何。偈曰。

五十一種位　　一各攝五十　一時一處轉　　然不可合一

論曰。云何名為上一一門。所謂五十一種位。一一位位各攝五十一時處轉。若爾合集應作一體。各別一轉不可合一。如偈『五十一種位一各攝五十一時一處轉然不可合一故』。如是已說上上一一轉相門。次當說本本一一轉

【English Translation】 English version

Treatise, Volume 8

Composed by Bodhisattva Asvaghosa (馬鳴菩薩)

Translated by Tripitaka Master Paramartha (真諦三藏)

◎ Fifteenth Section: Definitive Discrimination on the Solitary Ground, Non-Confusion, Certainty, and the Path

Having thus explained the Definitive Discrimination on the King of Greatness, which concerns the number of all space and all fine dust particles, next, I shall explain the Definitive Discrimination on the Solitary Ground, Non-Confusion, Certainty, and the Path. What is its form? The verse says:

Within the path of non-confusion, 　There also exist Vajra positions (金剛位) 　Each and every position, 　Has its own origin, existing as one. 　The number one hundred and two is formed, 　Relying on positions to establish transformations. 　Then there are five kinds of emphasis, 　Namely, the upper-one, the original-one, 　Co-occurring transformation and non-mixing, 　The position of perfect completeness.

Treatise: Within the section on the Solitary Ground, Non-Confusion, Certainty, and the Path, there are also fifty-one true Vajra positions (指堅固不壞的地位). Each and every position has its own origin, existing as one. Because of this meaning, the number one hundred and two is established. As the verse says, 'Within the path of non-confusion, there also exist Vajra positions; each and every position has its own origin, existing as one; therefore, the number one hundred and two is formed.' Relying on these positions, establishing transformations, there are five kinds. What are the five? First, the gate of upper-one, one-by-one transformation. Second, the gate of original-one, one-by-one transformation. Third, the gate of co-occurring, non-separation transformation. Fourth, the gate of distinct, non-mixing transformation. Fifth, the gate of perfect completeness transformation. These are called the five. As the verse says, 'Relying on positions to establish transformations, there are five kinds of emphasis, namely, the upper-one, the original-one, co-occurring transformation and non-mixing, the position of perfect completeness.' What is the form of the first transformation? The verse says:

Fifty-one kinds of positions, 　Each encompasses fifty, 　Transforming at one time, in one place, 　Yet cannot be combined into one.

Treatise: What is called the upper-one, one-by-one gate? It refers to the fifty-one kinds of positions. Each and every position encompasses fifty-one times and places of transformation. If so, should they be combined into one entity? Each separate transformation cannot be combined into one. As the verse says, 'Fifty-one kinds of positions, each encompasses fifty-one times and one place of transformation, yet cannot be combined into one.' Having thus explained the gate of upper-one, one-by-one transformation, next, I shall explain the original-one, one-by-one

相門。其相云何。偈曰。

五十一本一　　一各攝五十　一時一處轉　　然不可合一

論曰。云何名為本一一門。所謂五十一種本。一一種本一各攝五十一時處轉。若爾合集應作一體。各別一轉不可合一。如偈五十一本一一各攝五十一時一處轉然不可合一故。如是已說本本一一轉相門。次當說俱行不離轉相門。其相云何。偈曰。

本一及上一　　互各攝諸位　俱轉不捨離　　然不可合一

論曰。云何名為俱行轉門。所謂本一五十一法。一一各各攝上一五十一法。上一五十一法。亦能攝彼本。俱行俱轉不相離故。然各別別一時處轉不可合一。如偈本一及上一互各攝諸位俱轉不捨離然不可合一故。如是已說俱行不離轉相門。次當說區區不雜轉相門。其相云何。偈曰。

本上一切位　　一一皆各各　安住自家中　　不攝他法故

論曰。云何名為區不雜門。所謂所有一切種種本上諸位。一一各各唯安住自家中。亦不移轉亦不出入。亦不攝他亦不定常。常恒具足遍廣大故。如偈本上一切位一一皆各各安住自家中不攝他法故。故如是已說區區不雜轉相門。次當說具足圓滿轉相門。其相云何。偈曰。

前所說四門　　一切時處等　無礙自在轉　　名具足圓滿

論曰。云何名為具足

【現代漢語翻譯】現代漢語譯本：相門。它的相是什麼樣的呢？偈語說：『五十一本一，一各攝五十，一時一處轉，然不可合一。』論述說：什麼叫做本一一門呢？就是說五十一種本，每一種本各自包含五十一種時處的運轉。如果這樣，合起來應該成為一體。但各自單獨運轉，不可合為一體。如偈語所說，五十一本一，每一種各自包含五十一種時處的運轉，然而不可合為一體。因此，像這樣已經說了本本一一運轉相門。接下來應當說俱行不離運轉相門。它的相是什麼樣的呢？偈語說：『本一及上一，互各攝諸位，俱轉不捨離，然不可合一。』論述說：什麼叫做俱行運轉門呢？就是說本一的五十一法，每一種各自包含上一的五十一法。上一的五十一法，也能包含那本一的五十一法。共同執行，共同運轉，不相分離。然而各自不同，一時一處運轉，不可合為一體。如偈語所說，本一和上一，互相包含各種位，共同運轉不捨離，然而不可合為一體。像這樣已經說了俱行不離運轉相門。接下來應當說區區不雜運轉相門。它的相是什麼樣的呢？偈語說：『本上一切位，一一皆各各，安住自家中，不攝他法故。』論述說：什麼叫做區區不雜門呢？就是說所有一切種種本（Běn，根本）上（Shàng，向上）的各位，每一種各自安住在自己的家中。也不移動，也不出入，也不包含其他，也不固定不變。常常恒常具足，普遍廣大。如偈語所說，本上一切位，每一種各自安住在自己的家中，不包含其他法。因此，像這樣已經說了區區不雜運轉相門。接下來應當說具足圓滿運轉相門。它的相是什麼樣的呢？偈語說：『前所說四門，一切時處等，無礙自在轉，名具足圓滿。』論述說：什麼叫做具足

【English Translation】 English version: The Door of Aspects. What are its aspects? The Gatha says: 'Fifty-one original ones, each one encompassing fifty; simultaneously turning in one place, yet inseparable into one.' The Treatise says: What is called the 'Original One-by-One Door'? It refers to the fifty-one kinds of originals (Běn), each original encompassing the turning of fifty-one times and places. If so, when combined, they should become one entity. However, each separately turns and cannot be combined into one. As the Gatha says, 'Fifty-one original ones, each encompassing fifty-one times and places, yet inseparable into one.' Thus, the Door of the Aspect of Original-by-Original Turning has been explained. Next, the Door of the Aspect of Co-occurring Non-separation Turning should be explained. What are its aspects? The Gatha says: 'The original one and the one above, mutually encompassing all positions; co-turning without separation, yet inseparable into one.' The Treatise says: What is called the 'Co-occurring Turning Door'? It refers to the fifty-one dharmas of the original one (Běn), each encompassing the fifty-one dharmas of the one above (Shàng). The fifty-one dharmas of the one above can also encompass those of the original one. Co-occurring, co-turning, and not separating. However, each is separate, turning at one time and place, and cannot be combined into one. As the Gatha says, 'The original one and the one above, mutually encompassing all positions; co-turning without separation, yet inseparable into one.' Thus, the Door of the Aspect of Co-occurring Non-separation Turning has been explained. Next, the Door of the Aspect of Distinct Non-mixing Turning should be explained. What are its aspects? The Gatha says: 'All positions of the original and above, each and every one, dwells in its own home, not encompassing other dharmas.' The Treatise says: What is called the 'Distinct Non-mixing Door'? It refers to all kinds of original (Běn) and above (Shàng) positions, each dwelling in its own home. Neither moving nor going out or in, neither encompassing others nor being fixed and constant. Always constantly complete, universally vast and great. As the Gatha says, 'All positions of the original and above, each and every one, dwells in its own home, not encompassing other dharmas.' Thus, the Door of the Aspect of Distinct Non-mixing Turning has been explained. Next, the Door of the Aspect of Complete and Perfect Turning should be explained. What are its aspects? The Gatha says: 'The four doors previously mentioned, all times, places, etc., turning unhindered and freely, are called complete and perfect.' The Treatise says: What is called complete

轉門。所謂如前所說四門。一時轉一處轉。異時轉異處轉。一轉離轉總轉別轉。無礙自在故。如偈前所說四門。一切時處等無礙自在轉名具足圓滿故。摩訶衍大陀羅尼金剛神咒修多羅中。作如是說。一一一切一切離雜有無一稱一量法藏門海中。總有二法。云何為二。一者是總二者是別。言別者。四種俱輪地故。言總者。四種俱輪自在轉故。乃至廣說故。

獨地獨天一種廣大無二山王大抉擇分第十六

如是已說獨地非亂一定一定道路大抉擇分。次當說獨地獨天一種廣大無二山王大抉擇分。其相云何。偈曰。

此山王體中　　則有二種門　謂自性本本　　如次應觀察

論曰。就此獨地獨天一種廣大無二山王體中。則有二門。云何為二。一者本一自性。位地門。二者本一之本位地門。是名為二。如其次第應審觀察。如偈此山王體中則有二種門。謂自性本本如次應觀察故。自性位地形相如何。偈曰。

彼本一法中　　不待他自然　有五十一位　　是名自性位　如是五十一　　一一皆各各　有五百法門　　周遍廣大轉

論曰。云何名為自性位地。所謂如前所說五十一種本一法中。一一各各不待他力。自然自性有五十一真金剛位。是故說言自性位地。如偈彼本一法中不待他自然有五十一

【現代漢語翻譯】現代漢語譯本：轉門。即如前面所說的四門，一時之間在一處運轉，不同時則在不同的地方運轉。一轉、離轉、總轉、別轉，無礙自在的緣故。如偈頌前面所說的四門，一切時處等無礙自在地運轉，名為具足圓滿的緣故。《摩訶衍大陀羅尼金剛神咒修多羅》中，是這樣說的：『一一、一切、一切離雜有無，一稱一量法藏門海中，總共有二法。』什麼是二法？一是總，二是別。所說的『別』，是四種俱輪（四種同時運轉的輪）的地。所說的『總』，是四種俱輪自在運轉的緣故。乃至廣說。

獨地獨天一種廣大無二山王大抉擇分第十六

如是已經說了獨地非亂一定一定道路大抉擇分。接下來應當說獨地獨天一種廣大無二山王大抉擇分。它的相狀是怎樣的呢？偈頌說：

『此山王體中，則有二種門，謂自性本本，如次應觀察。』

論述：就此獨地獨天一種廣大無二山王的本體中，則有兩種門。什麼是二種門？一是本一自性位地門，二是本一之本位地門。這稱為二種門。應當按照次第審慎地觀察。如偈頌所說：『此山王體中則有二種門，謂自性本本如次應觀察。』自性位地的形相是怎樣的呢？偈頌說：

『彼本一法中，不待他自然，有五十一位，是名自性位。如是五十一，一一皆各各，有五百法門，周遍廣大轉。』

論述：什麼叫做自性位地？就是如前面所說的五十一種本一法中，一一各自不依賴其他力量，自然自性地有五十一真金剛位。所以說叫做自性位地。如偈頌所說：『彼本一法中不待他自然有五十一』

【English Translation】 English version: Revolving Gates. That is, the four gates mentioned earlier, revolving in one place at one time, and revolving in different places at different times. One revolution, separate revolution, total revolution, and distinct revolution, are unobstructed and free. As the four gates mentioned in the previous verse, revolving unobstructed and freely at all times and places, are called complete and perfect. In the Mahayana Great Dharani Vajra Mantra Sutra, it is said: 'One by one, all, all separated from mixed existence and non-existence, one name, one measure, in the Dharma Treasury Gate Sea, there are two dharmas in total.' What are the two dharmas? One is total, and the other is distinct. The 'distinct' refers to the ground of the four simultaneous wheels. The 'total' refers to the reason why the four simultaneous wheels revolve freely. And so on, extensively explained.

The Sixteenth Section on the Great Discrimination of the Unique Ground, Unique Heaven, One Kind of Vast, Non-Dual Mountain King

Having thus spoken of the Great Discrimination of the Unique Ground, Non-Disordered, Fixed, Certain Path, next we should speak of the Great Discrimination of the Unique Ground, Unique Heaven, One Kind of Vast, Non-Dual Mountain King. What is its form? The verse says:

'In the body of this Mountain King, there are two kinds of gates, namely, the self-nature root and the root, which should be observed in order.'

Treatise: Regarding the body of this Unique Ground, Unique Heaven, One Kind of Vast, Non-Dual Mountain King, there are two gates. What are the two gates? One is the original one's self-nature position gate, and the other is the original one's root position gate. These are called the two gates. They should be carefully observed in order. As the verse says: 'In the body of this Mountain King, there are two kinds of gates, namely, the self-nature root and the root, which should be observed in order.' What is the form of the self-nature position? The verse says:

'In that original one dharma, without relying on others, naturally, there are fifty-one positions, which are called the self-nature position. These fifty-one, each and every one, has five hundred dharma gates, revolving pervasively and vastly.'

Treatise: What is called the self-nature position? It is that in the fifty-one kinds of original one dharmas mentioned earlier, each and every one, without relying on other forces, naturally and inherently has fifty-one true vajra positions. Therefore, it is said to be the self-nature position. As the verse says: 'In that original one dharma, without relying on others, naturally, there are fifty-one'

位是名自性位故。如是各各五十一位。一一各各有五百法門之大海。亦周遍轉亦廣大轉。如偈如是五十一一一皆各各有五百法門周遍廣大轉故。於此位中亦如前說五種大門。具足具足圓滿圓滿應審思擇。如是已說本一自性位地門。次當說本一之本位地門。其相云何。偈曰。

五十一本法　　亦各有本法　名空空空一　　此中亦有位

論曰。本一所依空空空一中。亦有諸位。一一位位皆悉各各十萬法門。具足圓滿無闕失轉。於此位中亦有前說五種大門。具足具足圓滿圓滿。應審思擇。品論修多羅中。作如是說禪定摩訶衍體中。則有三大門。云何為三。一者上地安立廣大海會門。二者宗本有有有一門。三者根本空空空一門。如是三門皆有諸位。具足圓滿同轉異轉等。乃至廣說故◎。

大宗地玄文字論卷第八大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第九

馬鳴菩薩造

真諦三藏譯

◎獨一無二山王自在道路大抉擇分第十七

如是已說獨地獨天一種廣大無二山王大抉擇分。次當說獨一無二山王自在道路大抉擇分。其相云何。偈曰。

自在道路中　　總有千重轉　謂本上一中　　各各五百故

論曰。就此無二山王自在道

【現代漢語翻譯】現代漢語譯本：位是名為自性位，所以這樣各有五十一位。每一個位都各有五百法門的大海，也周遍運轉，也廣大運轉。如偈頌所說，這五十一位，每一個都各有五百法門，周遍廣大地運轉。在這個位中，也如前面所說，有五種大門，具足、具足，圓滿、圓滿，應該審慎地思考選擇。像這樣已經說了本一自性位地門。接下來應當說本一之本位地門。它的相狀是怎樣的呢？偈頌說：『五十一本法，亦各有本法，名空空空一，此中亦有位。』論述說：在本一所依的空空空一中，也有各種位。每一個位都各有十萬法門，具足圓滿沒有缺失地運轉。在這個位中，也有前面所說的五種大門，具足、具足，圓滿、圓滿，應該審慎地思考選擇。品論修多羅中，這樣說禪定摩訶衍（Mahayana，大乘）的本體中，就有三大門。什麼是三大門呢？一是上地安立廣大海會門，二是宗本有有有一門，三是根本空空空一門。像這三門都有各種位，具足圓滿，同轉異轉等等，乃至廣說。《大宗地玄文字論》卷第八大正藏第 32 冊 No. 1669 《大宗地玄文字論》《大宗地玄文字論》卷第九馬鳴菩薩造真諦三藏譯 ◎獨一無二山王自在道路大抉擇分第十七像這樣已經說了獨地獨天一種廣大無二山王大抉擇分。接下來應當說獨一無二山王自在道路大抉擇分。它的相狀是怎樣的呢？偈頌說：『自在道路中，總有千重轉，謂本上一中，各各五百故。』論述說：就這無二山王自在道

【English Translation】 English version: The position is named the self-nature position, hence there are fifty-one such positions. Each position has an ocean of five hundred Dharma gates, which also revolve pervasively and extensively. As the verse says, each of these fifty-one positions has five hundred Dharma gates, revolving pervasively and extensively. In this position, as mentioned before, there are five great gates, complete, complete, perfect, perfect, which should be carefully considered and chosen. Thus, the gate of the original one's self-nature position has been explained. Next, the gate of the original one's original position should be explained. What is its form? The verse says: 'Fifty-one original Dharmas, each also has an original Dharma, named Emptiness, Emptiness, Emptiness, One, within which there are also positions.' The treatise says: Within the Emptiness, Emptiness, Emptiness, One, which is the basis of the original one, there are also various positions. Each position has one hundred thousand Dharma gates, complete and perfect, revolving without deficiency. In this position, there are also the five great gates mentioned before, complete, complete, perfect, perfect, which should be carefully considered and chosen. In the 'Pinnacle Treatise Sutra', it is said that within the essence of Dhyana (禪定, meditation) Mahayana (摩訶衍, Great Vehicle), there are three great gates. What are the three? First, the gate of establishing a vast ocean assembly in the upper realm; second, the gate of the fundamental existence, existence, existence, one; third, the gate of the fundamental Emptiness, Emptiness, Emptiness, One. These three gates all have various positions, complete and perfect, revolving similarly and differently, and so on, extensively. The Great Treatise on the Profound Text of the Great Essence, Volume Eight Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Profound Text of the Great Essence The Great Treatise on the Profound Text of the Great Essence, Volume Nine Composed by Bodhisattva Ashvaghosha (馬鳴菩薩) Translated by Tripitaka Paramartha (真諦三藏) ◎ The Seventeenth Section on the Great Determination of the Unique and Unparalleled Mountain King's Free and Unobstructed Path Having thus explained the Great Determination of the Unique Ground, Unique Heaven, One Kind, Vast, Unparalleled Mountain King, next, the Great Determination of the Unique and Unparalleled Mountain King's Free and Unobstructed Path should be explained. What is its form? The verse says: 'Within the free and unobstructed path, there are a thousand revolutions in total, referring to the original one, within which each has five hundred.' The treatise says: Regarding this unparalleled Mountain King's free and unobstructed path

路分中。總有千重差別轉相。所謂本上中各各五百故。如偈自在道路中總有千重轉。謂本上一中各各五百故。故本轉形相當如何耶。偈曰。

向本一下轉　　一空一有轉　乃至第五百　　餘位亦如是

論曰。今此偈中為明何義。為欲現示依本一門向下下轉。有一金剛空一金剛。如其次第一一現前。漸漸轉入乃至第五百。如是亦復余諸位中。漸漸轉入乃至第五百。無有窮盡無有邊際無有始終。具足具足圓滿廣大常恒轉故。如偈向本一下轉一空一有轉乃至第五百餘位亦如是故。上轉形相例此應知。因明性德修多羅中。作如是說。無二一天父子法藏上上轉去。有其始終無有窮盡。下下轉入。有其始終無有窮盡。有始終者。從信等位起至五百量故。無窮盡者。法藏之海極廣大故。乃至廣說故。

摩訶無二山王最勝高頂一地大抉擇分第十八

如是已說獨一無二山王自在道路大抉擇分。次當說摩訶無二山王最勝高頂一地大抉擇分。其相云何。偈曰。

本上無窮盡　　建立如是名　所餘一切位　　亦如是應知

論曰。今此偈中為明何義。為欲現示本本無窮上上無窮。本上無窮上本無窮。一一無窮多多無窮。同同無窮異異無窮。等等無窮別別無窮。有窮無窮無窮。無窮周遍廣大具足圓滿故。如偈

【現代漢語翻譯】現代漢語譯本：路分之中，總有一千重差別互相轉變。這是因為本、上、中各有五百重轉變的緣故。如偈頌所說：在自在道路中，總有一千重轉變，即本、上、中各有五百重轉變的緣故。那麼，本的轉變形態是怎樣的呢？偈頌說：『向本一下轉，一空一有轉，乃至第五百，餘位亦如是。』論曰：現在這個偈頌中是爲了闡明什麼意義呢？是爲了顯示依本一門向下轉變，有一金剛空，一金剛有，如其次第，一一現前，漸漸轉入乃至第五百。像這樣，其餘各個位置中，也漸漸轉入乃至第五百。沒有窮盡，沒有邊際，沒有始終，具足具足，圓滿廣大，常恒轉變的緣故。如偈頌所說：向本一下轉，一空一有轉，乃至第五百，其餘位置也像這樣。向上轉變的形態，可以依此類推。因明性德修多羅中，這樣說：無二一天父子法藏上上轉變，有其始終，沒有窮盡；下下轉入，有其始終，沒有窮盡。有所謂始終，是從信等位開始，到五百的量。所謂無窮盡，是因為法藏之海極其廣大的緣故。乃至廣說。摩訶無二山王最勝高頂一地大抉擇分第十八像這樣已經說了獨一無二山王自在道路大抉擇分。接下來應當說摩訶無二山王最勝高頂一地大抉擇分。它的形態是怎樣的呢？偈頌說：『本上無窮盡，建立如是名，所餘一切位，亦如是應知。』論曰：現在這個偈頌中是爲了闡明什麼意義呢？是爲了顯示本本無窮，上上無窮，本上無窮，上本無窮，一一無窮，多多無窮，同同無窮，異異無窮，等等無窮，別別無窮，有窮無窮，無窮無窮，周遍廣大，具足圓滿的緣故。如偈頌所說。

【English Translation】 English version: Within the path divisions, there are always a thousandfold differences that transform each other. This is because the 'original' (本), 'upper' (上), and 'middle' (中) each have five hundred transformations. As the verse says: In the free and easy path, there are a thousandfold transformations, meaning the 'original', 'upper', and 'middle' each have five hundred. So, what is the form of the 'original' transformation? The verse says: 'Towards the original, one downward transformation, one empty, one existent transformation, up to the five hundredth, the remaining positions are also like this.' Commentary: What meaning is being clarified in this verse? It is to show that relying on the 'original' one gate, there is a downward transformation, one Vajra (金剛) emptiness, one Vajra existence, appearing one by one in sequence, gradually entering up to the five hundredth. Like this, in the remaining positions, they also gradually enter up to the five hundredth. There is no end, no boundary, no beginning or end, complete, complete, perfectly vast, constantly transforming. As the verse says: Towards the original, one downward transformation, one empty, one existent transformation, up to the five hundredth, the remaining positions are also like this. The form of the upward transformation should be understood by analogy. In the Hetu-vidya (因明) Nature Virtue Sutra (性德修多羅), it is said like this: The non-dual one day father and son Dharma treasury (法藏) transforms upwards, having its beginning and end, without exhaustion; transforming downwards, having its beginning and end, without exhaustion. Having a beginning and end means starting from the positions of faith (信) etc., up to the measure of five hundred. Being inexhaustible means that the sea of the Dharma treasury is extremely vast. And so on, extensively speaking. Mahā Advaya Mountain King, Most Excellent High Peak, One Ground Great Determination Division, Eighteenth. Having thus spoken of the Great Determination Division of the Free and Easy Path of the Unique and Non-Dual Mountain King. Next, we should speak of the Great Determination Division of the One Ground of the Most Excellent High Peak of the Mahā Advaya Mountain King. What is its form? The verse says: 'The original and upper are inexhaustible, establishing such a name, all the remaining positions should also be known like this.' Commentary: What meaning is being clarified in this verse? It is to show that the original original is inexhaustible, the upper upper is inexhaustible, the original upper is inexhaustible, the upper original is inexhaustible, one one is inexhaustible, many many are inexhaustible, same same is inexhaustible, different different is inexhaustible, equal equal is inexhaustible, separate separate is inexhaustible, finite inexhaustible, inexhaustible inexhaustible, pervasive, vast, complete, and perfect. As the verse says.

本上無窮盡建立如是名所餘一切位亦如是應知故。摩訶衍海修多羅中。作如是說。禪定摩訶衍海中。一千二百無窮盡品。具足俱轉。乃至廣說故。

大宗地玄文字論卷第九大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十

馬鳴菩薩造

真諦三藏譯

[(王昍)/(王屾)]𣅍陀尸梵迦諾道路大抉擇分第十九

如是已說摩訶無二山王最勝高頂一地大抉擇分。次當說[(王昍)/(王屾)]𣅍陀尸梵迦諾道路大抉擇分。其相云何。偈曰。

[(王昍)/(王屾)]𣅍道路中　　七變對修行　以為道路量　　無有餘行相

論曰。今此偈中為明何義。為欲現示[(王昍)/(王屾)]𣅍道路中。唯以七變對為其界量。無餘相故。如偈[(王昍)/(王屾)]𣅍道路中七變對修行以為道路量無有餘行相故。云何名為七變修行。形相如何。偈曰。

七變有三種　　功德過患等　五十一位中　　上下七變轉　增長功德品　　及諸煩惱海

論曰。七變修行總有幾數。有三種故。云何為三。一者功德七變。二者過患七變。三者等量七變。是名為三。如偈七變有三種功德過患等故。言變相者。五十一種金剛位

【現代漢語翻譯】現代漢語譯本：本性上無窮無盡的建立，像這樣命名，其餘一切位置也應該這樣理解。在《摩訶衍海修多羅》中，這樣說：『禪定摩訶衍海中，有一千二百個無窮無盡的品，具足且共同運轉，乃至廣說。』

《大宗地玄文字論》卷第九大正藏第32冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十

馬鳴菩薩造

真諦三藏譯

[(王昍)/(王屾)]𣅍陀（讀音為tuó，意義未知）尸（讀音為shī，意義未知）梵（讀音為fàn，意義未知）迦（讀音為jiā，意義未知）諾（讀音為nuò，意義未知）道路大抉擇分第十九

像這樣已經說了摩訶（偉大的）無二山王最勝高頂一地大抉擇分。接下來應當說[(王昍)/(王屾)]𣅍陀（讀音為tuó，意義未知）尸（讀音為shī，意義未知）梵（讀音為fàn，意義未知）迦（讀音為jiā，意義未知）諾（讀音為nuò，意義未知）道路大抉擇分。它的相狀是怎樣的呢？偈語說：

『[(王昍)/(王屾)]𣅍道路中，七變對修行，以為道路量，無有餘行相。』

論曰：現在這首偈語中是爲了闡明什麼意義呢？是爲了顯示[(王昍)/(王屾)]𣅍道路中，僅僅以七變對作為它的界限和衡量。沒有其餘的相狀。如偈語所說：『[(王昍)/(王屾)]𣅍道路中，七變對修行，以為道路量，無有餘行相。』怎樣叫做七變修行？它的形相如何？偈語說：

『七變有三種，功德過患等，五十一位中，上下七變轉，增長功德品，及諸煩惱海。』

論曰：七變修行總共有多少種？有三種。哪三種呢？一是功德七變，二是過患七變，三是等量七變。這叫做三種。如偈語所說：『七變有三種，功德過患等。』所謂變相，就是五十一種金剛位。

【English Translation】 English version: By nature, the establishment is infinite and inexhaustible; thus it is named, and all other positions should be understood in the same way. In the Mahayana Sea Sutra, it is said: 'In the Samadhi Mahayana Sea, there are one thousand two hundred infinite and inexhaustible categories, complete and co-operative, and so on extensively.'

The Great Treatise on the Essence of the Earth, Volume 9 Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Essence of the Earth

The Great Treatise on the Essence of the Earth, Volume 10

Composed by Bodhisattva Ashvaghosha (Maming Pusa)

Translated by Tripitaka Paramartha (Zhendi Sanzang)

The Nineteenth Section on the Great Determination of the [(王昍)/(王屾)]𣅍陀 (tuó) 尸 (shī) 梵 (fàn) 迦 (jiā) 諾 (nuò) (unknown meaning) Road

Having thus spoken of the Great Determination of the Single Ground of the Supreme Peak of Mount Mahayana (Great Vehicle) Non-Duality, next we shall speak of the Great Determination of the [(王昍)/(王屾)]𣅍陀 (tuó) 尸 (shī) 梵 (fàn) 迦 (jiā) 諾 (nuò) (unknown meaning) Road. What is its form? The verse says:

'In the [(王昍)/(王屾)]𣅍 Road, the seven transformations correspond to practice, taking them as the measure of the road, there are no other aspects.'

Treatise: What meaning is being clarified in this verse? It is to show that in the [(王昍)/(王屾)]𣅍 Road, only the seven transformations are taken as its boundary and measure. There are no other aspects. As the verse says: 'In the [(王昍)/(王屾)]𣅍 Road, the seven transformations correspond to practice, taking them as the measure of the road, there are no other aspects.' What are called the seven transformations in practice? What is their form? The verse says:

'The seven transformations have three types: merit, fault, and equality. In the fifty-one positions, the seven transformations turn upwards and downwards, increasing the qualities of merit and the seas of afflictions.'

Treatise: How many types are there in total for the seven transformations in practice? There are three types. What are the three? First, the seven transformations of merit; second, the seven transformations of fault; third, the seven transformations of equality. These are called the three. As the verse says: 'The seven transformations have three types: merit, fault, and equality.' The so-called aspects of transformation are the fifty-one Vajra (diamond) positions.

中。向上上轉向下下轉具足七變。增長功德增長過患廣大轉故。如偈五十一位中上下七變轉增長功德品及諸煩惱海故。且過患七變形相如何耶。偈曰。

最第一變中　　上各增百數　下各增千數　　各障一二德　后六變如次　　增倍倍數轉

論曰。第一變中增幾數轉。障幾凈法。謂上轉時中。一一位位各增百數煩惱品類。障一凈法。若下轉時中。一一位位各增千數煩惱品類。障二凈法。如偈最第一變中上各增百數下各增千數各障一二德故。后六變中功德過患。如其次第增倍數故。如偈后六變如次增倍倍數轉故。如是已說現示過患七變門。次當說現示功德七變門。其相云何。偈曰。

最第一變中　　上各增一億　下各增二億　　漸漸次第轉　后六變如次　　增倍倍數轉　不壞患數量　　為功德變作

論曰。第一變中增幾數轉。謂上轉時中。一一位位各增一億數功德品類。漸漸而轉。若下轉時中。一一位位各增二億數功德品類漸漸轉故。如偈最第一變中上各增一億下各增二億漸漸次第轉故。后六變中。如其次第增倍數故。如偈后六變如次增倍倍數轉故。如是功德煩惱品類。為斷不斷。唯變作轉。不動壞故。如偈不壞患數量為功德變作故如是已說現示功德七變門。次當說現示等量七變門。其

【現代漢語翻譯】現代漢語譯本：中。向上上轉、向下下轉，具足七種變化。增長功德，增長過患，廣大轉變的緣故。如偈頌所說，五十一位中，上下七種變化，轉變增長功德品類以及各種煩惱海的緣故。且過患的七種變形相是怎樣的呢？偈頌說：『最第一變中，上各增百數，下各增千數，各障一二德。后六變如次，增倍倍數轉。』論曰：第一種變化中，增加多少數量而轉變？障礙多少清凈之法？如果向上轉變時，每一位都各自增加百數的煩惱品類，障礙一種清凈之法。如果向下轉變時，每一位都各自增加千數的煩惱品類，障礙兩種清凈之法。如偈頌所說：『最第一變中，上各增百數，下各增千數，各障一二德』的緣故。后六種變化中，功德和過患，如其次第增加倍數。如偈頌所說：『后六變如次，增倍倍數轉』的緣故。如此已經說了現示過患的七種變化之門。接下來應當說現示功德的七種變化之門。它的相狀是怎樣的呢？偈頌說：『最第一變中，上各增一億，下各增二億，漸漸次第轉。后六變如次，增倍倍數轉，不壞患數量，為功德變作。』論曰：第一種變化中，增加多少數量而轉變？如果向上轉變時，每一位都各自增加一億數的功德品類，漸漸地轉變。如果向下轉變時，每一位都各自增加二億數的功德品類，漸漸轉變的緣故。如偈頌所說：『最第一變中，上各增一億，下各增二億，漸漸次第轉』的緣故。后六種變化中，如其次第增加倍數。如偈頌所說：『后六變如次，增倍倍數轉』的緣故。如此功德和煩惱的品類，是斷還是不斷呢？唯有變化而轉變，不動搖損壞的緣故。如偈頌所說：『不壞患數量，為功德變作』的緣故。如此已經說了現示功德的七種變化之門。接下來應當說現示等量的七種變化之門。

【English Translation】 English version: In. Turning upwards and upwards, turning downwards and downwards, fully possessing seven transformations. Increasing merit, increasing faults, due to vast transformation. As the verse says, in the fifty-one positions, the seven transformations upwards and downwards, transform and increase the categories of merit and the sea of various afflictions. Moreover, what are the seven forms of faults? The verse says: 'In the very first transformation, each increases by a hundred upwards, each increases by a thousand downwards, each obstructing one or two virtues. The latter six transformations follow in order, increasing by multiples and multiples.' Treatise says: In the first transformation, by how much number does it increase and transform? How many pure dharmas does it obstruct? If turning upwards, each position increases by a hundred categories of afflictions, obstructing one pure dharma. If turning downwards, each position increases by a thousand categories of afflictions, obstructing two pure dharmas. As the verse says: 'In the very first transformation, each increases by a hundred upwards, each increases by a thousand downwards, each obstructing one or two virtues.' In the latter six transformations, merit and faults increase by multiples in order. As the verse says: 'The latter six transformations follow in order, increasing by multiples and multiples.' Thus, the seven gates of transformation showing faults have been spoken. Next, the seven gates of transformation showing merit should be spoken. What is its form? The verse says: 'In the very first transformation, each increases by one hundred million upwards, each increases by two hundred million downwards, gradually transforming in order. The latter six transformations follow in order, increasing by multiples and multiples, not destroying the number of faults, but transforming into merit.' Treatise says: In the first transformation, by how much number does it increase and transform? If turning upwards, each position increases by one hundred million categories of merit, gradually transforming. If turning downwards, each position increases by two hundred million categories of merit, gradually transforming. As the verse says: 'In the very first transformation, each increases by one hundred million upwards, each increases by two hundred million downwards, gradually transforming in order.' In the latter six transformations, they increase by multiples in order. As the verse says: 'The latter six transformations follow in order, increasing by multiples and multiples.' Thus, are the categories of merit and afflictions cut off or not? Only transformed, not moving or destroying. As the verse says: 'Not destroying the number of faults, but transforming into merit.' Thus, the seven gates of transformation showing merit have been spoken. Next, the seven gates of transformation showing equal quantity should be spoken.

相云何。偈曰。

最第一變中　　各上增一千　各下增二萬　　等數量漸轉　后六變如次　　增倍倍數轉　無斷障差別　　唯對量建立

論曰。第一變中增幾數轉。謂上轉時中。一一位位各增一千。如次第轉。若下轉時中。一一位位各增二萬。如次第轉。如偈最第一變中各上增一千各下增二萬故。其數量品有增減不。唯平等量非差別量。如偈等數量漸轉故。后六變中。如其次第增倍數轉。謂一倍故。如偈后六變如次增倍倍數轉故。如是七變。亦無照相亦無覆相。唯平等量分分建立。如偈無斷障差別唯對量建立故。此中次第功德七變以為其終。應審觀察。甚深種子修多羅中。作如是說。明達里藏中唯有三變。以七為量不增不減。譬如七步蛇七葉樹法爾道理。初唯染品中染凈俱。后唯凈品。乃至廣說故。

[(王昍)/(王屾)]𣅍陀尸梵迦諾本王本地大抉擇分第二十

如是已說[(王昍)/(王屾)]𣅍陀尸梵迦諾道路大抉擇分。次當說[(王昍)/(王屾)]𣅍陀尸梵迦諾本王本地大抉擇分。其相云何。偈曰。

此本王體中　　有三種百變　名次第如前　　等無有差別

論曰。就此本王體中。則有三種百變修行。名及次第如前所說。如偈此本王體中有三種百變

【現代漢語翻譯】現代漢語譯本：相是什麼？偈語說：『在最初的變化中，每次向上增加一千，每次向下增加兩萬，以相等的數量逐漸轉變。之後的六次變化，按照順序，以倍數增加轉變，沒有中斷、障礙的差別，只是針對數量的建立。』論述說：在最初的變化中，增加多少數量轉變？意思是向上轉變時，每一位都各自增加一千，按照次第轉變。如果向下轉變時，每一位都各自增加兩萬，按照次第轉變。如偈語所說：『在最初的變化中，每次向上增加一千，每次向下增加兩萬』。其數量的品類有增減嗎？只有相等的量，沒有差別的量。如偈語所說：『以相等的數量逐漸轉變』。之後的六次變化中，按照其次第以倍數增加轉變，說的是一倍。如偈語所說：『之後的六次變化，按照順序，以倍數增加轉變』。像這樣七次變化，也沒有照相，也沒有覆相，只有相等的量，分分建立。如偈語所說：『沒有中斷、障礙的差別，只是針對數量的建立』。這裡次第功德的七次變化作為其終結，應該仔細觀察。《甚深種子修多羅》（Shen Shen Zhong Zi Xiu Duo Luo）中，這樣說：在《明達里藏》（Ming Da Li Zang）中只有三次變化，以七為量，不增不減。譬如七步蛇、七葉樹，是法爾如是的道理。最初只有染品中染凈俱有，之後只有凈品，乃至廣說。《[(王昍)/(王屾)]𣅍陀尸梵迦諾本王本地大抉擇分》（[(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Ben Wang Ben Di Da Jue Ze Fen）第二十像這樣已經說了《[(王昍)/(王屾)]𣅍陀尸梵迦諾道路大抉擇分》（[(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Dao Lu Da Jue Ze Fen）。接下來應當說《[(王昍)/(王屾)]𣅍陀尸梵迦諾本王本地大抉擇分》（[(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Ben Wang Ben Di Da Jue Ze Fen）。它的相是什麼？偈語說：『這本王體中，有三種百變，名稱和次第如前，相等沒有差別。』論述說：就這本王體中，則有三種百變的修行，名稱和次第如前面所說。如偈語所說：『這本王體中，有三種百變』。

【English Translation】 English version: What is the characteristic of form? The verse says: 'In the very first transformation, each increases by one thousand upwards, and each increases by twenty thousand downwards, gradually transforming with equal quantities. The subsequent six transformations, in sequence, increase and transform by multiples, without interruption or difference in obstruction, only establishing in relation to quantity.' The treatise says: In the very first transformation, by how much does the quantity increase and transform? It means that when transforming upwards, each position increases by one thousand in sequence. If transforming downwards, each position increases by twenty thousand in sequence. As the verse says: 'In the very first transformation, each increases by one thousand upwards, and each increases by twenty thousand downwards.' Do the categories of quantity have increase or decrease? Only equal quantities, not different quantities. As the verse says: 'Gradually transforming with equal quantities.' In the subsequent six transformations, in sequence, they increase and transform by multiples, meaning by one multiple. As the verse says: 'The subsequent six transformations, in sequence, increase and transform by multiples.' These seven transformations have neither illuminating aspect nor covering aspect, only equal quantities, established part by part. As the verse says: 'Without interruption or difference in obstruction, only establishing in relation to quantity.' Here, the seven transformations of sequential merit are taken as their end. One should carefully observe. In the Shen Shen Zhong Zi Xiu Duo Luo (Deep Seed Sutra), it is said: In the Ming Da Li Zang (Hidden Brightness), there are only three transformations, taking seven as the measure, neither increasing nor decreasing. Like the seven-step snake and the seven-leaf tree, this is the natural principle. Initially, only in the defiled category are both defilement and purity present; later, only the pure category is present, and so on, extensively explained. [(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Ben Wang Ben Di Da Jue Ze Fen (The Great Determination of the Original King's Land of [(王昍)/(王屾)]𣅍陀尸梵迦諾), Twentieth Section Having thus spoken of [(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Dao Lu Da Jue Ze Fen (The Great Determination of the Path of [(王昍)/(王屾)]𣅍陀尸梵迦諾), next we shall speak of [(WangXiang)/(WangShan)] Nuo Tuo Shi Fan Jia Nuo Ben Wang Ben Di Da Jue Ze Fen (The Great Determination of the Original King's Land of [(王昍)/(王屾)]𣅍陀尸梵迦諾). What is its characteristic? The verse says: 'In this original king's body, there are three hundred transformations, the names and sequence as before, equal without difference.' The treatise says: In this original king's body, there are three hundred transformations of practice, the names and sequence as previously described. As the verse says: 'In this original king's body, there are three hundred transformations.'

名次第如前等無有差別故。如是三變形相如何。偈曰。

如是三變中　　初各如次第　十千百億數　　后九十九變　如次增倍數　　漸漸次第轉

論曰。就過患百變門中。上及並下。第一變中增十億數次第漸轉。就功德百變門中。上及並下。第一變中增千億數次第漸轉。就等量百變門中。上並及下。第一變中增百億數次第漸轉。如偈如是三變中初各如次第十千百億數故。后九十九變中。皆悉各各如其次第增倍數轉。如偈后九十九變如次增倍數漸漸次第轉故。大海山王地地品類修多羅中。作如是說。如來藏體中有三流轉品。以百數為量。無超次第漸漸轉去。如是三中。初功德少其過患多中數量等。后唯功德。乃至廣說故。◎

大宗地玄文字論卷第十大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十一

馬鳴菩薩造

真諦三藏譯

◎[玨/覞]尸梵諾本王道路大抉擇分第二十一

如是已說[(王昍)/(王屾)]𣅍陀尸梵迦諾本王本地大抉擇分。次當說[玨/覞]尸梵諾本王道路大抉擇分。其相云何。偈曰。

本王道路中　　有三種千變　名如前說量　　各初變如次　增百千萬億　　各后一切變　如次倍數轉　　

【現代漢語翻譯】現代漢語譯本名次的排列如前所述，沒有差別。那麼這三種變形的相狀是怎樣的呢？偈頌說：在這三種變化中，最初的變化各自按照次序，增加十千、百億的數量；後面的九十九種變化，按照次序增加倍數，逐漸地依次轉變。論述說：在過患百變的方面，向上以及向下，第一種變化中增加十億的數量，按照次序逐漸轉變。在功德百變的方面，向上以及向下，第一種變化中增加千億的數量，按照次序逐漸轉變。在等量百變的方面，向上以及向下，第一種變化中增加百億的數量，按照次序逐漸轉變。如偈頌所說：在這三種變化中，最初的變化各自按照次序，增加十千、百億的數量。後面的九十九種變化中，都各自按照次序增加倍數轉變。如偈頌所說：後面的九十九種變化，按照次序增加倍數，漸漸地依次轉變。在《大海山王地地品類修多羅》中，這樣說：如來藏（Tathagatagarbha）的本體中有三種流轉品，以百數為衡量，沒有超越次序，漸漸地轉變過去。在這三種流轉品中，最初的功德少，過患多，中間的數量相等，後面只有功德，乃至廣泛地說明。《大宗地玄文字論》卷第十《大正藏》第 32 冊 No. 1669 《大宗地玄文字論》《大宗地玄文字論》卷第十一馬鳴菩薩造真諦三藏譯 [(王昍)/(王屾)]𣅍陀尸梵迦諾本王（Mulakshetrasivakanaka-mulabhuvanaraja）道路大抉擇分第二十一像這樣已經說了[(王昍)/(王屾)]𣅍陀尸梵迦諾本王（Mulakshetrasivakanaka-mulabhuvanaraja）本地大抉擇分。接下來應當說[玨/覞]尸梵諾本王（Kshetra-sivakanaka-mulabhuvanaraja）道路大抉擇分。它的相狀是怎樣的呢？偈頌說：在本王（Mulabhuvanaraja）的道路中，有三種千變，名稱如前面所說，數量上，各自最初的變化按照次序，增加百、千、萬、億；各自後面的所有變化，按照次序倍數轉變。

【English Translation】 English version The order of the positions is as before, without any difference. So, what are the characteristics of these three kinds of transformations? The verse says: In these three transformations, the initial transformations each increase by ten thousand and hundreds of billions in order; the subsequent ninety-nine transformations increase by multiples in order, gradually transforming in sequence. The treatise says: In the aspect of the hundred transformations of faults, upwards and downwards, the first transformation increases by one billion in order, gradually transforming. In the aspect of the hundred transformations of merits, upwards and downwards, the first transformation increases by one trillion in order, gradually transforming. In the aspect of the hundred transformations of equal measure, upwards and downwards, the first transformation increases by one hundred billion in order, gradually transforming. As the verse says: In these three transformations, the initial transformations each increase by ten thousand and hundreds of billions in order. In the subsequent ninety-nine transformations, each increases by multiples in order. As the verse says: The subsequent ninety-nine transformations increase by multiples in order, gradually transforming in sequence. In the 'Great Sea Mountain King Land Categories Sutra', it is said: In the essence of the Tathagatagarbha (如來藏), there are three kinds of flowing categories, measured by hundreds, without exceeding the order, gradually transforming. Among these three, the initial one has few merits and many faults, the middle one has equal quantities, and the last one has only merits, and so on, extensively explaining. The Tenth Scroll of the 'Great Treatise on the Profound Meaning of the Great Abode' Taisho Tripitaka Volume 32, No. 1669, 'Great Treatise on the Profound Meaning of the Great Abode' The Eleventh Scroll of the 'Great Treatise on the Profound Meaning of the Great Abode' Composed by Bodhisattva Asvaghosa (馬鳴菩薩) Translated by Tripiṭaka Paramārtha (真諦三藏) The Twenty-first Section: Great Determination of the Roads of Mulakshetrasivakanaka-mulabhuvanaraja ([(王昍)/(王屾)]𣅍陀尸梵迦諾本王) Having thus spoken of the Great Determination of the Localities of Mulakshetrasivakanaka-mulabhuvanaraja ([(王昍)/(王屾)]𣅍陀尸梵迦諾本王). Next, the Great Determination of the Roads of Kshetra-sivakanaka-mulabhuvanaraja ([玨/覞]尸梵諾本王) should be spoken of. What is its characteristic? The verse says: In the roads of Mulabhuvanaraja (本王), there are three kinds of thousand transformations, the names as previously stated, in quantity, each initial transformation increases by hundreds, thousands, ten thousands, and hundreds of millions in order; each subsequent transformation increases by multiples in order.

住心應觀察

論曰。就[玨/覞]尸梵諾本王道路分中。則有三種千變修行。其名次第同前所說。如偈本王道路中有三種千變名如前說量故。如是三種。第一變中如其次第。增百億千億萬億數。上下一量漸漸轉故。如偈各初變如次增百千萬億故。各后諸變如其次第增倍數轉。應審思擇。如偈各后一切變如次倍數轉住心應觀察故。則修多羅中。作如是說。如來藏佛上下門中。有三種修行。數以千為量。如是三品。以多億轉出生增長廣大周遍法門海藏。乃至廣說故。

摩訶[玨/覞]尸梵諾母原主天王大抉擇分第二十二

如是已說[玨/覞]尸梵諾本王道路大抉擇分。次當說摩訶[玨/覞]尸梵諾母原主天王大抉擇分。其相云何。偈曰。

摩訶天王中　　有三種億變　名次第如前　　各初變如次　一二三十方　　世界數量轉　所餘一切變　　如次倍數轉

論曰。就摩訶主天王體中。則有三種億變修行。名字次第同前所說。如偈摩訶天王中有三種億變名次第如前故。如是三種。第一變中如其次第。增一十方二十方三十方數轉。如偈各初變如次一二三十方世界數量轉故。餘一切變如其次第倍數轉故如偈所餘一切變如次倍數轉故。總字法轉大輪修多羅中。作如是說。佛陀摩訶本藏王地地中。

【現代漢語翻譯】現代漢語譯本住心應觀察

論曰：關於[玨/覞]尸梵諾（Buddhakṣetra-vyūha，佛土莊嚴）本王道路分中，有三種千變修行。其名稱和次第與前面所說相同。如偈頌所說，本王道路中有三種千變，名稱如前所述，數量也是如此。這三種變化中，第一種變化依次增加百億、千億、萬億的數量，上下衡量，逐漸轉變。如偈頌所說，每種變化的初始階段，依次增加百億、千億、萬億。每種變化後續的階段，依次以倍數增加轉變，應該仔細思考。如偈頌所說，每種變化後續的一切階段，依次以倍數轉變，住心應該觀察。因此，在修多羅（sūtra，經）中，有這樣的說法：如來藏佛（Tathāgatagarbha-buddha）上下門中，有三種修行，數量以千為單位衡量。這三種品類，以多億的數量轉變，出生、增長、廣大、周遍法門海藏，乃至廣說。

摩訶[玨/覞]尸梵諾（Mahākṣetra-vyūha，大佛土莊嚴）母原主天王大抉擇分第二十二

如是已經說了[玨/覞]尸梵諾（Buddhakṣetra-vyūha，佛土莊嚴）本王道路大抉擇分。接下來應當說摩訶[玨/覞]尸梵諾（Mahākṣetra-vyūha，大佛土莊嚴）母原主天王大抉擇分。它的相是什麼樣的呢？偈頌說：

摩訶天王中有三種億變名次第如前各初變如次一二三十方世界數量轉所餘一切變如次倍數轉

論曰：關於摩訶主天王（Mahābrahmā，大梵天）的本體中，有三種億變修行。名字和次第與前面所說相同。如偈頌所說，摩訶天王中有三種億變，名稱和次第與前面相同。這三種變化中，第一種變化依次增加一方、二十方、三十方的數量轉變。如偈頌所說，每種變化的初始階段，依次增加一方、二十方、三十方世界（lokadhātu）的數量。其餘一切變化，依次以倍數轉變。如偈頌所說，其餘一切變化，依次以倍數轉變。總字法轉大輪修多羅（Sarva-akṣara-cakra-mahā-sūtra，一切字母輪大經）中，有這樣的說法：佛陀摩訶本藏王地地中。

【English Translation】 English version Observing the Abiding Mind

Treatise: Regarding the Buddhakṣetra-vyūha (Buddhakṣetra-vyūha, Array of Buddha Lands) Original King's Road section, there are three types of thousand-fold transformation practices. Their names and order are the same as previously mentioned. As the verse states, in the Original King's Road, there are three types of thousand-fold transformations, with names as previously mentioned, and the quantities are also the same. Among these three transformations, the first transformation sequentially increases by hundreds of millions, thousands of millions, and tens of thousands of millions, measuring up and down, gradually transforming. As the verse states, each initial transformation sequentially increases by hundreds of millions, thousands of millions, and tens of thousands of millions. Each subsequent transformation sequentially increases by multiples, which should be carefully considered. As the verse states, each subsequent transformation sequentially transforms by multiples, the abiding mind should be observed. Therefore, in the sūtra (sūtra, discourse), it is said: In the upper and lower gates of the Tathāgatagarbha-buddha (Tathāgatagarbha-buddha, Buddha Womb of the Thus-Come One), there are three types of practices, with quantities measured in thousands. These three categories transform by many millions, giving rise to, increasing, expanding, and pervading the Dharma-gate treasury, and so on.

The Twenty-Second Section on the Great Determination of the Mahākṣetra-vyūha (Mahākṣetra-vyūha, Great Array of Buddha Lands) Mother Original Lord Heavenly King

Having thus spoken of the Great Determination section of the Buddhakṣetra-vyūha (Buddhakṣetra-vyūha, Array of Buddha Lands) Original King's Road, next should be spoken of the Great Determination section of the Mahākṣetra-vyūha (Mahākṣetra-vyūha, Great Array of Buddha Lands) Mother Original Lord Heavenly King. What is its appearance like? The verse says:

In the Great Heavenly King There are three types of hundred million transformations The names and order are as before Each initial transformation sequentially One, twenty, thirty directions The quantity of worlds transforms All remaining transformations Sequentially transform by multiples

Treatise: Regarding the essence of the Mahābrahmā (Mahābrahmā, Great Brahma) Heavenly King, there are three types of hundred million transformation practices. The names and order are the same as previously mentioned. As the verse states, in the Great Heavenly King, there are three types of hundred million transformations, with names and order the same as before. Among these three transformations, the first transformation sequentially increases by the quantities of one direction, twenty directions, and thirty directions. As the verse states, each initial transformation sequentially increases by the quantity of one direction, twenty directions, and thirty directions of worlds (lokadhātu). All remaining transformations sequentially transform by multiples. As the verse states, all remaining transformations sequentially transform by multiples. In the Sarva-akṣara-cakra-mahā-sūtra (Sarva-akṣara-cakra-mahā-sūtra, Great Wheel Sutra of All Letters), it is said: In the Buddha Mahā Original Treasury King's ground and ground.

則有三行。云何為三。一者下億轉行。二者中億轉行。三者上億轉行。初行出生一大方界量下眷屬海。中行出生二大方界量等俱轉海。後行出生三大方界量上眷屬海。乃至廣說故。◎

大宗地玄文字論卷第十一大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十二

馬鳴菩薩造

真諦三藏譯

◎一種功德純純無雜大圓滿地道路大抉擇分第二十三

如是已說摩訶[玨/覞]尸梵諾母原主天王大抉擇分。次當說一種功德純純無雜大圓滿地道路大抉擇分。其相云何。偈曰。

功德道路中　　有二千五百　五十法門海　　五十一位中　一一皆各各　　具五十位故　亦一一位中　　有性相本末　一萬二百數　　修多羅中說　總一萬二千　　七百五十數　取彼總本數　　如法應觀察　以如是數量　　為道路分界

論曰。就一種功德純純無雜大圓滿地道路分中。總有二千五百五十法門大海。甚深甚深廣大廣大。如偈功德道路中有二千五百五十法門海故。以何義故數如是。成應可了。知所謂五十一種位中。一一各各具五十故。此義云何。所謂五十信心五十念心。乃至五十如來地各差別故。如偈五十一位中一一皆各各具五十位故。故亦

【現代漢語翻譯】現代漢語譯本：則有三種行。什麼是這三種行呢？第一種是下億轉行，第二種是中億轉行，第三種是上億轉行。第一種行出生一個大方界量（廣大的世界範圍）的下眷屬海（較低層次的眷屬集合）。第二種行出生二個大方界量等同俱轉海（相同層次的眷屬集合）。第三種行出生三個大方界量上眷屬海（較高層次的眷屬集合）。乃至更廣泛的解說，如經文所說。

《大宗地玄文字論》卷第十一大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十二

馬鳴菩薩造

真諦三藏譯

◎一種功德純純無雜大圓滿地道路大抉擇分第二十三

如是已經說了摩訶[玨/覞]尸梵諾母原主天王大抉擇分。接下來應當說一種功德純純無雜大圓滿地道路大抉擇分。它的相狀是怎樣的呢？偈頌說：

功德道路中，有二千五百五十法門海，五十一位中一一皆各各，具五十位故亦一一位中，有性相本末一萬二百數，修多羅中說總一萬二千，七百五十數取彼總本數，如法應觀察以如是數量，為道路分界

論曰：就一種功德純純無雜大圓滿地道路分中，總共有二千五百五十法門大海，非常深奧廣大。如偈頌所說，功德道路中有二千五百五十法門海。因為什麼緣故數量是這樣呢？成就應當可以瞭解。知道所謂五十一種位中，每一個都各自具有五十種位。這個意義是什麼呢？所謂五十信心、五十念心，乃至五十如來地各有差別。如偈頌所說，五十一位中每一個都各自具有五十位。所以也...

【English Translation】 English version: Then there are three types of conduct. What are these three? The first is the lower billion-fold conduct, the second is the middle billion-fold conduct, and the third is the upper billion-fold conduct. The first conduct gives rise to a vast realm (mahā-kṣetra) of lower retinue assemblies. The middle conduct gives rise to two vast realms of equal and concurrent assemblies. The last conduct gives rise to three vast realms of upper retinue assemblies. And so on, as explained extensively in the scriptures.

The Great Treatise on the Profound Meaning of the Fundamental Ground, Volume 11 Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Profound Meaning of the Fundamental Ground

The Great Treatise on the Profound Meaning of the Fundamental Ground, Volume 12

Composed by Bodhisattva Aśvaghoṣa (Maming Pusa)

Translated by Tripiṭaka Paramārtha (Zhendi Sanzang)

◎ Section 23: The Great Determination of the Path of the Pure, Unmixed, and Perfectly Complete Ground of Merit

Having thus explained the Great Determination of the Original Lord Heavenly King, Mother of Mahā[玨/覞]śrībhava, next, we shall explain the Great Determination of the Path of the Pure, Unmixed, and Perfectly Complete Ground of Merit. What is its characteristic? The verse says:

In the path of merit, there are two thousand five hundred and fifty oceans of Dharma gates, within fifty-one positions. Each and every one possesses fifty positions, and also in each and every position, there are nature, characteristics, origin, and end. Ten thousand two hundred are spoken of in the sutras, a total of twelve thousand seven hundred and fifty. Take that total number and observe it according to the Dharma, using such a quantity as the boundary of the path.

Treatise: Within the division of the path of the pure, unmixed, and perfectly complete ground of merit, there are a total of two thousand five hundred and fifty great oceans of Dharma gates, which are extremely profound and vast. As the verse says, 'In the path of merit, there are two thousand five hundred and fifty oceans of Dharma gates.' For what reason is the number like this? It should be understood that within the fifty-one positions, each and every one possesses fifty positions. What is the meaning of this? It refers to the fifty minds of faith, the fifty minds of mindfulness, and even the fifty Buddha-grounds, each being different. As the verse says, 'Within the fifty-one positions, each and every one possesses fifty positions.' Therefore also...

一一位位各各具足性相本末之四法故。一萬二百數成立而已。如是四事云何差別。謂如其次第不可思議說故。明瞭現覺說故。能生長因說故。所生長果說故。如偈亦一一位中有性相本末一萬二百數故。若爾此方說文云何通耶。謂金剛等地一行三昧修多羅中。作如是說。無雜無亂一一同同非惡非患吉祥地地軌則門中。總有一萬二千七百五十法門。彼修多羅中如是說者。總別總故。如偈修多羅中說總一萬二千七百五十數取彼總本數如法應觀察故。今此道路以之為量有別法門。唯以此數為其極量無別法門。如偈以如是數量為道路分界故。

一種功德摩訶本地明白離惡品藏大抉擇分第二十四

如是已說一種功德純純無雜大圓滿地道路大抉擇分。次當說一種功德摩訶本地明白離惡品藏大抉擇分。其相云何。偈曰。

本地品藏中　　有一億三萬　七千五百數　　廣大法門海　前說諸位中　　一一皆各各　攝別五十位　　法門如是廣　性相本末四　　例此廣通達

論曰。就一種功德摩訶本地明白離惡品藏中。總有一億三萬七千五百數廣大法門海。甚深甚深周遍周遍。如偈本地品藏中有一億三萬七千五百數廣大法門海故。以何義故數如是成。如前所說一切位中。一一各各攝差別轉五十位故。法門之海如

【現代漢語翻譯】現代漢語譯本：一位位都各自具足性、相、本、末這四種法，因此成立了一萬二千個法數。這四件事有什麼差別呢？依次來說，因為是不可思議的說法，因為是明瞭顯現的覺悟說法，因為是能生長的因的說法，因為是所生長的果的說法。如偈頌所說，每一位中都有性、相、本、末，總共有一萬二千個數。如果這樣，此方的說法又該如何理解呢？就像在《金剛》等一行三昧的修多羅（sūtra，經）中，是這樣說的：沒有雜亂，一一相同，沒有惡，沒有患，在吉祥的地地軌則門中，總共有一萬二千七百五十個法門。那部修多羅中是這樣說的，總括和分別都是總括。如偈頌修多羅中所說，總共取一萬二千七百五十個數，應該如法觀察那個總的根本數。現在這條道路以這個數量作為衡量標準，有不同的法門，只有這個數是它的極限，沒有其他的法門。如偈頌所說，以這樣的數量作為道路的分界。

一種功德摩訶本地明白離惡品藏大抉擇分第二十四

像這樣已經說了一種功德純純無雜大圓滿地的道路大抉擇分。接下來應當說一種功德摩訶本地明白離惡品藏大抉擇分。它的相是什麼樣的呢？偈頌說：

本地品藏中，有一億三萬七千五百數，廣大法門海前說諸位中，一一皆各各攝別五十位，法門如是廣性相本末四，例此廣通達

論述說：就一種功德摩訶本地明白離惡品藏中，總共有一億三萬七千五百數廣大法門海，非常深奧，非常深奧，周遍，周遍。如偈頌所說，本地品藏中有一億三萬七千五百數廣大法門海。因為什麼緣故，數量是這樣成立的呢？就像前面所說的一切位中，每一個都各自攝取差別轉變的五十位，所以法門之海是如此的廣闊。

【English Translation】 English version: Each and every one fully possesses the four dharmas of nature (性), characteristics (相), origin (本), and end (末), thus establishing the number of twelve thousand. What are the differences among these four things? In order, they are spoken of as inconceivable, spoken of as clear and manifest awakening, spoken of as the cause of growth, and spoken of as the fruit of growth. As the verse says, in each and every one there are nature, characteristics, origin, and end, totaling twelve thousand. If so, how can the teachings of this place be reconciled? It is like in the Samadhi Sutra (修多羅, sūtra) of the One Practice of Vajra (金剛) and others, it is said: without mixture, without confusion, each and every one the same, without evil, without suffering, in the auspicious ground-ground rule gate, there are a total of twelve thousand seven hundred and fifty dharma gates. That sutra says it this way, both in general and in particular. As the verse sutra says, taking the total number of twelve thousand seven hundred and fifty, one should observe that total fundamental number according to the Dharma. Now, this path uses this number as a measure, having different dharma gates, only this number is its limit, there are no other dharma gates. As the verse says, using such a number as the boundary of the path.

The Twenty-Fourth Section: The Great Determination of the Storehouse of the Pure, Unmixed, Great Perfection Ground of One Kind of Merit

Having thus spoken of the Great Determination of the Path of the Pure, Unmixed, Great Perfection Ground of One Kind of Merit, next we should speak of the Great Determination of the Storehouse of the Pure, Unmixed, Great Perfection Ground of One Kind of Merit. What is its appearance? The verse says:

In the Ground Storehouse, there are one hundred and three million Seven thousand five hundred, a vast ocean of dharma gates In the previously mentioned positions, each and every one Collects fifty separate positions, the dharma gates are so vast The four of nature, characteristics, origin, and end, extend this understanding broadly

The treatise says: Regarding the Storehouse of the Pure, Unmixed, Great Perfection Ground of One Kind of Merit, there is a total of one hundred and three million seven thousand five hundred, a vast ocean of dharma gates, extremely profound, extremely profound, pervasive, pervasive. As the verse says, in the Ground Storehouse, there is a vast ocean of dharma gates numbering one hundred and three million seven thousand five hundred. For what reason is the number established in this way? As in all the positions previously mentioned, each and every one collects the fifty positions of differentiated transformation, therefore the ocean of dharma gates is so vast.

是廣大。如偈前說諸位中一一皆各各攝別五十位法門如是廣故。性相本末四種事中。以例配當。更復增數轉勝廣大。應審思擇如偈性相本末四例此廣通達故。

大宗地玄文字論卷第十二大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十三

馬鳴菩薩造

真諦三藏譯

摩訶本地具足品藏非患道路大抉擇分第二十五

如是已說一種功德摩訶本地明白離惡品藏大抉擇分。次當說摩訶本地具足品藏非患道路大抉擇分。其相云何。偈曰。

本地道路中　　則有二種門　謂橫轉豎轉　　以之為門量

論曰。就摩訶本地具足品藏非患道路分中。則有二門。云何為二。一者橫轉遍到俱行門。二者豎轉無雜一路門。是名為二。如是二門以為門量。如偈本地道路中則有二種門。謂橫轉豎轉以之為門量故。且橫轉門形相如何。偈曰。

四種事位中　　有總及別中　各增十重轉　　無前後一時　其法門數量　　例前應了知

論曰。今此偈中為明何義。為欲現示性相本末四種事中。各各有總別之位中。一一位位皆悉各各增十重數。無前無後一時俱轉。則是橫轉遍到俱行門形相故。如偈四種事位中有總及別中各增十重轉無前後一時故。此中數

【現代漢語翻譯】現代漢語譯本：是廣大。如偈頌前面所說，諸位（指不同的修行階段或層次）中，每一個都各自包含五十位法門，因此說是廣大。在性、相、本、末四種事中，以類比的方式進行配置，更加增加了數量，變得更加殊勝廣大。應該仔細思考，如偈頌所說，性、相、本、末四例，此為廣通達的緣故。

《大宗地玄文字論》卷第十二大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十三

馬鳴菩薩造

真諦三藏譯

摩訶本地具足品藏非患道路大抉擇分第二十五

如是已經說了一種功德，即摩訶本地明白離惡品藏大抉擇分。接下來應當說摩訶本地具足品藏非患道路大抉擇分。它的相狀如何？偈頌說：

『本地道路中，則有二種門，謂橫轉豎轉，以之為門量。』

論曰：就摩訶本地具足品藏非患道路分中，則有兩種門。哪兩種？一者是橫轉遍到俱行門，二者是豎轉無雜一路門。這叫做兩種門。像這兩種門，可以作為衡量的標準。如偈頌所說：『本地道路中，則有二種門，謂橫轉豎轉，以之為門量』的緣故。且說橫轉門的形相如何？偈頌說：

『四種事位中，有總及別中，各增十重轉，無前後一時，其法門數量，例前應了知。』

論曰：現在這首偈頌中是爲了闡明什麼意義？爲了想要顯示性、相、本、末四種事中，各各有總和別的位次，每一位次都各自增加十重數量，沒有先後，一時同時運轉。這就是橫轉遍到俱行門的形相。如偈頌所說：『四種事位中有總及別中各增十重轉無前後一時』的緣故。此中數量

【English Translation】 English version: It is vast. As mentioned in the previous verse, each of the positions (referring to different stages or levels of practice) individually encompasses fifty Dharmas, hence it is said to be vast. Among the four aspects of nature (性), characteristics (相), origin (本), and end (末), it is configured by analogy, further increasing the quantity and becoming even more supremely vast. One should carefully contemplate, as the verse says, the four examples of nature, characteristics, origin, and end, because this is a broad understanding.

The Great Treatise on the Abhidharma-Mahāsthāna-śāstra, Volume 12 Tripitaka No. 1669, Volume 32, The Great Treatise on the Abhidharma-Mahāsthāna-śāstra

The Great Treatise on the Abhidharma-Mahāsthāna-śāstra, Volume 13

Composed by Bodhisattva Aśvaghoṣa (馬鳴菩薩)

Translated by Tripiṭaka Master Paramārtha (真諦三藏)

The Twenty-fifth Section: The Great Determination of the Non-Troubled Path of the Chapter on the Perfection of the Mahā-bhūmi (摩訶本地)

Having thus spoken of one kind of merit, namely the Great Determination of the Chapter on the Clear Separation from Evil of the Mahā-bhūmi, next we shall speak of the Great Determination of the Non-Troubled Path of the Chapter on the Perfection of the Mahā-bhūmi. What is its form? The verse says:

'In the path of the bhūmi, there are two kinds of gates, Namely horizontal turning and vertical turning, which are used as the measure of the gates.'

Treatise: In the section on the Non-Troubled Path of the Chapter on the Perfection of the Mahā-bhūmi, there are two gates. What are the two? The first is the gate of horizontal turning, universal arrival, and simultaneous practice. The second is the gate of vertical turning, unmixed, and single path. These are called the two gates. These two gates can be used as the standard of measurement. As the verse says: 'In the path of the bhūmi, there are two kinds of gates, namely horizontal turning and vertical turning, which are used as the measure of the gates.' Furthermore, what is the form of the horizontal turning gate? The verse says:

'In the four aspects of positions, there are general and specific aspects, Each increasing tenfold, without before or after, simultaneously, The quantity of the Dharmas should be understood as before.'

Treatise: What meaning is being clarified in this verse? It is to show that in the four aspects of nature, characteristics, origin, and end, each has general and specific positions, and each position increases tenfold, without before or after, simultaneously revolving. This is the form of the gate of horizontal turning, universal arrival, and simultaneous practice. As the verse says: 'In the four aspects of positions, there are general and specific aspects, each increasing tenfold, without before or after, simultaneously.' The quantity in this

量亦復轉勝超過前量。配例應了。如偈其法門數量例前應了知故。如是已說橫轉遍到俱行門。次當說豎轉無雜一路門。其相云何。偈曰。

前說諸位中　　如次不超過　各增十重轉　　一明究竟故

論曰。今此偈中為明何義。為欲現示如前所說總別位中。如其次第無有超過。一一各各增十重轉。一事明瞭一事究竟。亦無雜亂亦無合集。一向明轉豎轉無雜一路門形相故。如偈前說諸位中如次不超過各增十重轉一明究竟故。故大金剛寶王法界印藏修多羅中。作如是說。複次文殊師利。寶王道品者。以二事轉。云何為二。一者一區轉。二者具面轉。言一區者。道雖廣多先一道量。永究竟故。言具面者。所有諸道一時行故。乃至廣說故。

摩訶寶輪王廣大圓滿無上地地大抉擇分第二十六

如是已說摩訶本地具足品藏非患道路大抉擇分。次當說摩訶寶輪王廣大圓滿無上地地大抉擇分。其相云何。偈曰。

總別無盡故　　建立本法體

論曰。今此偈中為明何義。為欲現示本法體中以總攝別以別攝總。以總攝總以別攝別。能攝所攝無有窮盡。法門大海甚深廣大。義理詮趣周遍圓滿。究竟自在故。如偈總別無盡故建立本法體故。摩訶衍地藏無上極說不可思議心地品論修多羅中。作如是說。寶山海中

【現代漢語翻譯】現代漢語譯本：數量也同樣地轉為勝過超過之前的數量，配例應該瞭解。如偈頌所說，其法門數量的例子，之前應該瞭解，所以不再贅述。像這樣已經說了橫向轉變、普遍到達、同時進行的法門。接下來應當說縱向轉變、沒有混雜的唯一道路的法門。它的相狀是怎樣的呢？偈頌說：『前面所說的各個位次中，按照次序沒有超過，各自增加十重轉變，一個明白就一切究竟。』論述說：現在這個偈頌中是爲了闡明什麼意義呢？是爲了顯示如前面所說的總位和別位中，按照次序沒有超過，每一個各自增加十重轉變，一件事明白了一件事就究竟，也沒有混雜也沒有合集，一直明白轉變，縱向轉變，沒有混雜的唯一道路的法門形相。如偈頌所說：前面所說的各個位次中，按照次序沒有超過，各自增加十重轉變，一個明白就一切究竟。所以《大金剛寶王法界印藏修多羅》中，這樣說：『再次，文殊師利（Manjushri，菩薩名）。寶王道品，用兩件事轉變。什麼是兩件事？一是單區轉變，二是具面轉變。說單區，道雖然廣大多樣，先用一道的量，永遠究竟。說具面，所有諸道一時修行。』乃至廣說。《摩訶寶輪王廣大圓滿無上地地大抉擇分第二十六》像這樣已經說了摩訶本地具足品藏沒有患難道路的大抉擇分。接下來應當說摩訶寶輪王廣大圓滿無上地地大抉擇分。它的相狀是怎樣的呢？偈頌說：『總和別沒有窮盡，建立根本法體。』論述說：現在這個偈頌中是爲了闡明什麼意義呢？是爲了顯示根本法體中，用總來攝持別，用別來攝持總，用總來攝持總，用別來攝持別，能攝持的和所攝持的沒有窮盡，法門大海非常深廣，義理詮釋的旨趣周遍圓滿，究竟自在。如偈頌所說：總和別沒有窮盡，建立根本法體。所以《摩訶衍地藏（Mahayāna Ksitigarbha，菩薩名）無上極說不可思議心地品論修多羅》中，這樣說：寶山海中

【English Translation】 English version: The quantity also turns to be superior and exceeds the previous quantity. The matching example should be understood. As the verse says, the example of the number of Dharma gates should be understood before, so it will not be repeated. Thus, the Dharma gate of horizontal transformation, universal arrival, and simultaneous practice has been explained. Next, the Dharma gate of vertical transformation, the only path without mixing, should be explained. What is its appearance? The verse says: 'In the various positions mentioned earlier, in order there is no exceeding, each increasing tenfold transformation, one understanding is all ultimate.' The treatise says: What meaning is to be clarified in this verse now? It is to show that in the general and specific positions mentioned earlier, in order there is no exceeding, each increasing tenfold transformation, one thing understood is one thing ultimate, there is no mixing and no combining, always understanding transformation, vertical transformation, the appearance of the only path Dharma gate without mixing. As the verse says: In the various positions mentioned earlier, in order there is no exceeding, each increasing tenfold transformation, one understanding is all ultimate. Therefore, in the 'Mahavajra Jewel King Dharmadhatu Seal Treasury Sutra', it says: 'Again, Manjushri (Manjushri, name of a Bodhisattva). The Jewel King Path Product transforms with two things. What are the two things? One is the single district transformation, and the other is the complete face transformation. Saying single district, although the path is broad and diverse, first use the measure of one path, forever ultimate. Saying complete face, all paths are practiced at the same time.' And so on. 'Maharajavajra Great Perfect Supreme Bhumi Great Determination Chapter Twenty-six' Thus, the Great Local Complete Product Treasury without the road of suffering has been explained. Next, the Great Perfect Supreme Bhumi Great Determination of the Great Jewel Wheel King should be explained. What is its appearance? The verse says: 'The totality and the particular are inexhaustible, establishing the fundamental Dharma body.' The treatise says: What meaning is to be clarified in this verse now? It is to show that in the fundamental Dharma body, the general is used to encompass the particular, the particular is used to encompass the general, the general is used to encompass the general, the particular is used to encompass the particular, the encompassing and the encompassed are inexhaustible, the Dharma gate ocean is very deep and vast, the meaning of the interpretation is pervasive and complete, ultimately free. As the verse says: The totality and the particular are inexhaustible, establishing the fundamental Dharma body. Therefore, in the 'Mahayana Ksitigarbha (Mahayāna Ksitigarbha, name of a Bodhisattva) Supreme Inconceivable Mind-Ground Product Treatise Sutra', it says: In the jewel mountain sea

同類無盡別類無盡具足圓滿。無有窮盡無有始終。無有邊際無有分界。亦廣大相亦小狹相。乃至廣說故。

大宗地玄文字論卷第十三大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十四

馬鳴菩薩造

真諦三藏譯

繫縛地地品類不吉祥道路大抉擇分第二十七

如是已說摩訶寶輪王廣大圓滿無上地地大抉擇分。次當說繫縛地地品類不吉祥道路大抉擇分。其相云何。偈曰。

繫縛道路中　　亦有金剛位　依位立轉相　　則有四種法　謂能所障果　　如是四種法　皆悉有為量　　如法應觀察

論曰。就係縛地地品類不吉祥道路分中。亦有五十一金剛位。依此諸位建立轉相。有四種法。云何為四。一者能證智法。二者所證理法。三者障礙事法。四者證得果法。是名為四。如是四法皆有為量。應審思擇。如偈繫縛道路中亦有金剛位依位立轉相則有四種法。謂能所障果如是四種法皆悉有為量如法應觀察故。如是四法各有幾數。其轉形相當如何耶。偈曰。

各有二種法　　謂本始體相　生滅及增減　　轉相唯上上

論曰。四種法中各有二種。云何二智。一者本古性德智。二者始今起德智。是名為二。云何二理。一者體有實理

【現代漢語翻譯】現代漢語譯本：同類和不同類的法都是無盡的，具足且圓滿。沒有窮盡，也沒有開始和終結。沒有邊際，也沒有界限。既廣大，也微小。乃至廣說，都是如此。

《大宗地玄文字論》卷第十三大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十四

馬鳴菩薩造

真諦三藏譯

繫縛地地品類不吉祥道路大抉擇分第二十七

如是已經說完摩訶寶輪王（Maharajacakravarti，偉大的寶輪之王）廣大圓滿無上的地地大抉擇分。接下來應當說繫縛地地品類不吉祥道路大抉擇分。它的相狀是怎樣的呢？偈頌說：

『繫縛道路中，亦有金剛位，依位立轉相，則有四種法，謂能所障果，如是四種法，皆悉有為量，如法應觀察。』

論曰：就係縛地地品類不吉祥道路分中，也有五十一金剛位。依據這些位置建立轉變的相狀，有四種法。什麼是四種呢？一是能證智法，二是所證理法，三是障礙事法，四是證得果法。這稱為四種法。這四種法都有為的限量，應該審慎地思考抉擇。如偈頌所說：『繫縛道路中亦有金剛位，依位立轉相則有四種法，謂能所障果如是四種法皆悉有為量如法應觀察』。這四種法各有幾種？它們的轉變形態應當如何呢？偈頌說：

『各有二種法，謂本始體相，生滅及增減，轉相唯上上。』

論曰：四種法中各有兩種。什麼是二智？一是本古性德智，二是始今起德智。這稱為二智。什麼是二理？一是體有實理。

【English Translation】 English version: Homogeneous and heterogeneous dharmas are endless, complete, and perfect. There is no exhaustion, no beginning and no end. There is no boundary, and no limit. Both vast and small. And so on, and so forth.

Mahasamucchaya-tantra-vyakhya-sastra, Volume 13 Taisho Tripitaka, Volume 32, No. 1669, Mahasamucchaya-tantra-vyakhya-sastra

Mahasamucchaya-tantra-vyakhya-sastra, Volume 14

Composed by Bodhisattva Asvaghosa (馬鳴菩薩)

Translated by Tripitaka Master Paramartha (真諦三藏)

The Twenty-seventh Section: The Great Determination of the Unauspicious Paths of the Categories of the Bound Grounds

Having thus explained the Great Determination of the Grounds of the Great, Vast, Perfect, and Supreme Maharajacakravarti (摩訶寶輪王, Great Wheel-Turning King), next, we should explain the Great Determination of the Unauspicious Paths of the Categories of the Bound Grounds. What is its form? The verse says:

'Within the bound paths, there are also Vajra positions, Relying on the positions to establish the aspects of transformation, Then there are four kinds of dharmas, Namely, the able, the object, the obstacle, and the result, These four kinds of dharmas, All have conditioned measure, One should observe according to the Dharma.'

Treatise: Within the section on the Unauspicious Paths of the Categories of the Bound Grounds, there are also fifty-one Vajra positions. Relying on these positions to establish the aspects of transformation, there are four kinds of dharmas. What are the four? First, the dharma of the wisdom that can realize; second, the dharma of the principle that is realized; third, the dharma of the obstructing events; fourth, the dharma of the result that is attained. These are called the four dharmas. These four dharmas all have conditioned measure. One should carefully consider and determine. As the verse says: 'Within the bound paths, there are also Vajra positions, relying on the positions to establish the aspects of transformation, then there are four kinds of dharmas, namely, the able, the object, the obstacle, and the result, these four kinds of dharmas all have conditioned measure, one should observe according to the Dharma.' How many kinds are there of each of these four dharmas? What should their transforming forms be like? The verse says:

'Each has two kinds of dharmas, Namely, the original and the initial, the substance and the form, Arising and ceasing, and increasing and decreasing, The aspects of transformation are only higher and higher.'

Treatise: Among the four kinds of dharmas, each has two kinds. What are the two wisdoms? First, the wisdom of the original, ancient, inherent virtue; second, the wisdom of the virtue that arises from the beginning and now. These are called the two wisdoms. What are the two principles? First, the principle of the real existence of the substance.

。二者相有實理。是名為二。云何二障。一者本生本生障。二者本滅本滅障。是名為二。云何二果。一者增長功德果。二者損減過患果。是名為二。如偈各有二種法。謂本始體相生滅及增減故修行轉相唯上上故。如偈轉相唯上上故。障治證果對量差別。形相如何。偈曰。

本生體增對　　始滅相減對　從多亦通了　　如法應觀察

論曰。本古性德智。斷除本生本生障。證得體有實理。成就增長功德果。如偈本生體增對故。始今起德智。斷除本滅本滅障。證得相有實理。成就損減過患果。如偈治滅相減對故。如是四法。五十一種真金位中皆悉具足。應審思擇。唯一向轉俱種轉耶。俱種轉故。如偈從多亦通了如法應觀察故。生滅二障業用差別。形相如何。偈曰。

本主生滅時　　勝生勝滅故

論曰。功德善根出興。對治轉勝出興。轉勝對滅作逆事故。如偈本主生滅時勝生勝滅故。故大金剛山寶海會眾修多羅中。作如是說。複次文殊師利。汝前所問。云何名為諸法無常一道一種。第一轉門者。以四無常故。我作如是唱。云何為四。一者智無常。二者理無常。三者無常無常。四者上果無常。是名為四。文殊師利。言智無常者。斷煩惱故。言理無常者。智所證故言無常。無常者。被斷除故。言果無常者。

【現代漢語翻譯】現代漢語譯本：二者相互之間存在真實的道理，這被稱為『二』。什麼是『二障』呢？一是本生本生障（原本就存在的障礙），二是本滅本滅障（原本已經滅除的障礙）。這被稱為『二』。什麼是『二果』呢？一是增長功德的果報，二是損減過患的果報。這被稱為『二』。正如偈頌所說，每一種都有兩種法，即本始（根本和初始）、體相（本體和現象）、生滅（產生和滅亡）以及增減（增長和減少），因此修行轉變的相狀唯有越來越向上。正如偈頌所說，轉變的相狀唯有越來越向上。障礙、對治、證悟和果報，它們的對應關係和差別，以及形態是怎樣的呢？偈頌說：『本生體增對，始滅相減對，從多亦通了，如法應觀察。』論述說：本（根本）指的是古有的自性功德智慧。斷除本生本生障，證得本體具有真實的道理，成就增長功德的果報。正如偈頌所說『本生體增對』。始（初始）指的是現在生起的功德智慧。斷除本滅本滅障，證得現象具有真實的道理，成就損減過患的果報。正如偈頌所說『始滅相減對』。像這樣的四種法，在五十一真金位中都完全具備，應該仔細思考選擇。是唯一向上的轉變，還是俱種（多種）轉變呢？是俱種轉變。正如偈頌所說『從多亦通了，如法應觀察』。生滅二障的業用差別，形態是怎樣的呢？偈頌說：『本主生滅時，勝生勝滅故。』論述說：功德善根出現興盛，對治也轉變到更加興盛，因為轉變到更加興盛，所以能對滅除過患產生相反的作用。正如偈頌所說『本主生滅時，勝生勝滅故』。所以在大金剛山寶海會眾修多羅中，這樣說：『此外，文殊師利（Manjushri，菩薩名）。你之前所問的，什麼叫做諸法無常、一道一種、第一轉門呢？因為有四種無常，所以我這樣宣唱。什麼是四種呢？一是智無常（智慧的無常），二是理無常（真理的無常），三是無常無常（無常的無常），四是上果無常（最高果位的無常）。這被稱為四種。文殊師利，說到智無常，是因為要斷除煩惱的緣故。說到理無常，是因為智慧所證悟的緣故。說到無常無常，是因為被斷除的緣故。說到果無常，是因為……』

【English Translation】 English version: The two have real principles in relation to each other. This is called 'two'. What are the 'two obscurations'? First, the inherent origination obscuration (obstructions that are originally present). Second, the inherent cessation obscuration (obstructions that have been originally eliminated). These are called 'two'. What are the 'two fruits'? First, the fruit of increasing merits. Second, the fruit of decreasing faults. These are called 'two'. Just as the verses say, each has two kinds of dharmas, namely, origin and beginning, substance and appearance, arising and ceasing, and increasing and decreasing. Therefore, the aspect of transformation in practice is only increasingly upward. Just as the verses say, the aspect of transformation is only increasingly upward. Obstacles, antidotes, realization, and fruits, what are their corresponding relationships and differences, and what are their forms? The verse says: 'Inherent origination corresponds to substance increase, initial cessation corresponds to appearance decrease, understanding also comes from multiplicity, one should observe according to the Dharma.' The treatise says: 'Inherent' refers to the ancient, intrinsic virtues and wisdom. Cutting off the inherent origination obscuration, one attains the real principle of substance, and achieves the fruit of increasing merits. Just as the verse says, 'Inherent origination corresponds to substance increase.' 'Initial' refers to the merits and wisdom that arise now. Cutting off the inherent cessation obscuration, one attains the real principle of appearance, and achieves the fruit of decreasing faults. Just as the verse says, 'Initial cessation corresponds to appearance decrease.' These four dharmas are fully present in the fifty-one true golden positions, and should be carefully considered and chosen. Is it a transformation in only one direction, or a transformation of multiple kinds? It is a transformation of multiple kinds. Just as the verse says, 'Understanding also comes from multiplicity, one should observe according to the Dharma.' What are the differences in karmic functions between the two obscurations of arising and ceasing, and what are their forms? The verse says: 'When the inherent master arises and ceases, superior arising and superior ceasing occur.' The treatise says: The emergence and flourishing of merits and virtuous roots, the antidote also transforms to be more flourishing, because the transformation is more flourishing, it can produce the opposite effect on eliminating faults. Just as the verse says, 'When the inherent master arises and ceases, superior arising and superior ceasing occur.' Therefore, in the Great Vajra Mountain Treasure Sea Assembly Sutra, it is said: 'Furthermore, Manjushri (菩薩名, a Bodhisattva's name). What you asked before, what is called the impermanence of all dharmas, one path, one kind, the first turning gate? Because there are four kinds of impermanence, I proclaim this. What are the four? First, the impermanence of wisdom. Second, the impermanence of principle. Third, the impermanence of impermanence. Fourth, the impermanence of the supreme fruit. These are called four. Manjushri, speaking of the impermanence of wisdom, is because of the need to cut off afflictions. Speaking of the impermanence of principle, is because of what wisdom realizes. Speaking of the impermanence of impermanence, is because of being cut off. Speaking of the impermanence of the fruit, is because...'

待因力故。乃至廣說故。

繫縛地地自然本王摩訶𦅂品大抉擇分第二十八

如是已說繫縛地地品類不吉祥道路大抉擇分。次當說繫縛地地自然本王摩訶𦅂品大抉擇分。其相云何。偈曰。

自然本王中　　有為無為法　具足圓滿轉　　此中具上下

論曰。就自然本王摩訶𦅂品分中。則有二轉。云何為二。一者有為轉。二者無為轉。是名為二。如偈自然本王中有為無為法具足圓滿轉故。亦有二轉。云何為二。一者上轉。二者下轉。是名為二。如偈此中具上下故。有為無為各有幾數。上下轉相當如何耶。偈曰。

無為唯有一　　有為有二種　如次實本始　　上下無為主　出生二有為　　轉勝廣大轉

論曰。無為有一。有為有二。一謂有實故。二謂本始故。如偈無為唯有一。有為有二種。如次實本始故。如是三法五十一種金剛位中亦上亦下增長功德轉相。云何謂上時中。一一位位無為法主。皆悉各各出生增長一萬本始清妙覺慧其下時中。一一位位皆悉各各二億本始清妙覺慧具足圓滿出生增長。如是如是如如上下至小無量。如說本存眷屬亦爾。如偈上下無為主出生二有為轉勝廣大轉故。如其次第。增數應知。品地經論修多羅中。作如是說。世間藏地本王海中。無常功德眾多無數。常住功

【現代漢語翻譯】現代漢語譯本：待因力之故，乃至廣為解說之故。

繫縛地地自然本王摩訶𦅂品（Mahāvajra品，偉大的金剛品）大抉擇分第二十八

如是已說完繫縛地地品類不吉祥道路大抉擇分。接下來應當說繫縛地地自然本王摩訶𦅂品大抉擇分。它的相狀是怎樣的呢？偈頌說：

『自然本王中，有為無為法，具足圓滿轉，此中具上下。』

論曰：就自然本王摩訶𦅂品分中，則有兩種運轉。哪兩種呢？一是『有為轉』，二是『無為轉』，這便是兩種。如偈頌所說，自然本王中有為和無為法具足圓滿地運轉之故。也有兩種運轉。哪兩種呢？一是『上轉』，二是『下轉』，這便是兩種。如偈頌所說，此中具有上下之故。有為和無為各有幾個？上下運轉的情況又是如何呢？偈頌說：

『無為唯有一，有為有二種，如次實本始，上下無為主，出生二有為，轉勝廣大轉。』

論曰：無為只有一種，有為有兩種。一種稱為『有實』之故，一種稱為『本始』之故。如偈頌所說，無為只有一種，有為有兩種，如其次第是『實』和『本始』之故。像這樣，這三種法在五十一種金剛位中，也向上也向下地增長功德，運轉相續。怎樣說是向上時呢？在每一個位次上，無為法主，都各自出生增長一萬本始清妙覺慧；其向下時中，在每一個位次上，都各自具足圓滿地出生增長二億本始清妙覺慧。像這樣，像這樣，如是如是地向上向下，乃至小到無量。如所說，本存眷屬也是這樣。如偈頌所說，上下無為主出生兩種有為，運轉得更加殊勝廣大之故。如其次第，增數的道理應當知曉。在品地經論修多羅（Sūtra，經）中，是這樣說的：世間藏地本王海中，無常功德眾多無數，常住功德……

【English Translation】 English version: Due to the power of the cause, and so on, extensively explained.

The Twenty-eighth Section: The Great Determination of the Mahāvajra (Great Vajra) Chapter on the Naturally Existing Kings of the Bound Grounds

Having thus explained the Great Determination of the Ill-Omened Paths of the Categories of the Bound Grounds, next shall be explained the Great Determination of the Mahāvajra Chapter on the Naturally Existing Kings of the Bound Grounds. What is its aspect? The verse says:

'Within the naturally existing kings, there are conditioned and unconditioned dharmas, complete and perfect in their transformations; within this, there are above and below.'

Commentary: Within the section on the Mahāvajra Chapter on the Naturally Existing Kings, there are two kinds of transformations. What are the two? One is the 'conditioned transformation,' and the other is the 'unconditioned transformation.' These are the two. As the verse says, within the naturally existing kings, conditioned and unconditioned dharmas are complete and perfect in their transformations. There are also two kinds of transformations. What are the two? One is the 'upward transformation,' and the other is the 'downward transformation.' These are the two. As the verse says, within this, there are above and below. How many are the conditioned and unconditioned respectively? How do the upward and downward transformations correspond? The verse says:

'The unconditioned is only one, the conditioned has two kinds; in order, they are reality and origin. Above and below, the unconditioned is the master, giving rise to two conditioned, transforming into superior and vast transformations.'

Commentary: The unconditioned is only one, and the conditioned has two. One is called 'having reality,' and the other is called 'original beginning.' As the verse says, the unconditioned is only one, and the conditioned has two kinds; in order, they are reality and origin. Like this, these three dharmas, in the fifty-one Vajra positions, also upward and also downward, increase merit and transform continuously. How is it said to be upward? In each and every position, the master of the unconditioned dharma each gives rise to and increases ten thousand original pure and subtle wisdoms; in its downward time, in each and every position, each fully and perfectly gives rise to and increases two hundred million original pure and subtle wisdoms. Like this, like this, thus thus upward and downward, even to the smallest immeasurable. As it is said, the originally existing retinue is also like this. As the verse says, above and below, the unconditioned is the master, giving rise to two conditioned, transforming into superior and vast transformations. In due order, the principle of increasing numbers should be known. In the chapter, ground, sutra, and treatise, it is said like this: In the ocean of the kings of the world's treasury ground, impermanent merits are numerous and countless, permanent merits...

德其數微少。是故說言世間藏地乃至廣說故。◎

大宗地玄文字論卷第十四大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十五

馬鳴菩薩造

真諦三藏譯

◎自然本王廣大轉地無障無礙俱行道路大抉擇分第二十九

如是已說繫縛地地自然本王摩訶𦅂品大抉擇分。次當說自然本王廣大轉地無障無礙俱行道路大抉擇分。其相云何。偈曰。

本王道路中　　依位漸漸轉　一主生二伴　　至中無量故　數變皆悉通　　如法應觀察

論曰。就自然本王廣大轉地無障無礙俱行道路分中。依五十一位。如其次第亦上亦下漸漸轉行。無為法主生二有為。若上若下增中無量數。至中無量變故。如偈本王道路中依位漸漸轉一主生二伴至中無量故數變皆悉通如法應觀察故。部宗花品修多羅中。作如是說。行藏海中有一常德其數無量。行藏海中有二無常功德品類其數無量。亦升亦抃其數無量。乃至廣說故。

最極廣大俱行山王無盡海海大抉擇分第三十

如是已說自然本王廣大轉地無障無礙俱行道路決大擇分。次當說最極廣大俱行山王無盡海海大抉擇分。其相云何。偈曰。

無盡海海中　　依位漸漸轉　一主生二伴　　至大無量故

【現代漢語翻譯】現代漢語譯本德的數量非常微小。因此經文說，世間的藏地等等，都是廣泛宣說的緣故。◎

《大宗地玄文字論》卷第十四大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十五

馬鳴菩薩造

真諦三藏譯

◎自然本王廣大轉地無障無礙俱行道路大抉擇分第二十九

如是已說繫縛地地自然本王摩訶𦅂品大抉擇分。接下來應當宣說自然本王廣大轉地無障無礙俱行道路大抉擇分。它的相狀是怎樣的呢？偈頌說：

『本王道路中，依位漸漸轉，一主生二伴，至中無量故，數變皆悉通，如法應觀察。』

論中說：就自然本王廣大轉地無障無礙俱行道路分中，依據五十一個位次，如其次第，或上或下，漸漸運轉行進。無為法主產生兩個有為法。或上或下，增加到中間，數量是無量的。到達中間，變化也是無量的。如偈頌所說：『本王道路中，依位漸漸轉，一主生二伴，至中無量故，數變皆悉通，如法應觀察。』在部宗花品修多羅（sutra）中，是這樣說的：行藏海中有一個常德，它的數量是無量的。行藏海中有兩個無常功德品類，它的數量是無量的。或升或降，它的數量是無量的。乃至廣泛宣說。

最極廣大俱行山王無盡海海大抉擇分第三十

如是已說自然本王廣大轉地無障無礙俱行道路決大擇分。接下來應當宣說最極廣大俱行山王無盡海海大抉擇分。它的相狀是怎樣的呢？偈頌說：

『無盡海海中，依位漸漸轉，一主生二伴，至大無量故。』

【English Translation】 English version The number of virtues is very small. Therefore, it is said that the world's hidden lands, and so on, are widely proclaimed. ◎

The Great Treatise on the Essence of the Earth, Volume 14 Taisho Tripitaka, Volume 32, No. 1669, The Great Treatise on the Essence of the Earth

The Great Treatise on the Essence of the Earth, Volume 15

Composed by Bodhisattva Ashvaghosa (Maming Pusa)

Translated by Tripitaka Master Paramartha (Zhendi Sanzang)

◎ The Twenty-ninth Section: The Great Determination of the Natural Original King's Vastly Transforming Ground, Unobstructed and Unimpeded Co-occurring Path

Having thus spoken of the Great Determination Section of the Natural Original King's Maha-𦅂 Category of the Bound Ground, we shall next speak of the Great Determination Section of the Natural Original King's Vastly Transforming Ground, Unobstructed and Unimpeded Co-occurring Path. What is its form? The verse says:

'In the path of the Original King, according to position, it gradually turns; one lord gives rise to two companions; reaching the middle, it is limitless; the changes in number are all-encompassing; one should observe it according to the Dharma.'

The treatise says: Regarding the section on the Natural Original King's Vastly Transforming Ground, Unobstructed and Unimpeded Co-occurring Path, based on the fifty-one positions, in their proper order, either up or down, it gradually turns and proceeds. The Unconditioned Dharma Lord gives rise to two conditioned dharmas. Whether up or down, increasing to the middle, the number is immeasurable. Reaching the middle, the changes are also immeasurable. As the verse says: 'In the path of the Original King, according to position, it gradually turns; one lord gives rise to two companions; reaching the middle, it is limitless; the changes in number are all-encompassing; one should observe it according to the Dharma.' In the Sutra (sutra) of the Category of Flowers in the Sections, it is said thus: In the Ocean of Conduct and Storage, there is one constant virtue, its number is immeasurable. In the Ocean of Conduct and Storage, there are two impermanent categories of meritorious qualities, their number is immeasurable. Either ascending or descending, their number is immeasurable. And so on, extensively proclaimed.

The Thirtieth Section: The Great Determination of the Utmost Vast Co-occurring Mountain King, the Endless Ocean of Seas

Having thus spoken of the Great Determination Section of the Natural Original King's Vastly Transforming Ground, Unobstructed and Unimpeded Co-occurring Path, we shall next speak of the Great Determination Section of the Utmost Vast Co-occurring Mountain King, the Endless Ocean of Seas. What is its form? The verse says:

'In the Endless Ocean of Seas, according to position, it gradually turns; one lord gives rise to two companions; reaching the great, it is immeasurable.'

數及變例前　　應廣通達焉

論曰。就無盡海海藏中。依五十一位。如其次第亦上亦下無為法主出生增長二有為法。增大無量數。至大無量變故。如偈無盡海海中依位漸漸轉一主生二伴至大無量故數及變例前應廣通達焉故。彼修多羅中。作如是說。行常山王海中。有三種大無量。云何為三。一者常大無量。二者無常大無量。三者轉變大無量。乃至廣說故。◎

大宗地玄文字論卷第十五大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十六

馬鳴菩薩造

真諦三藏譯

◎出離繫縛地清白解脫道路大抉擇分第三十一

如是。已說最極廣大俱行山王無盡海海。大抉擇分。次當說出離繫縛地清白解脫道路大抉擇分。其相云何。偈曰。

解脫道路中　　有二十無為　謂十空十有　　如是諸無為　五十一位中　　皆悉具足有　依法位立轉　　有二重重超

論曰。就出離繫縛地清白解脫道路分中。則有二十無為常法。所謂十空十有無為各差別故。云何名為十空無為一者廣大虛空自然常住離造作空無為。二者大虛空影空無為。三者虛空影影空無為。四者破影無所有空無為。五者空空俱非空無為。六者離言絕說空無為。七者絕離未畢

【現代漢語翻譯】現代漢語譯本：　　數及變例前，應廣通達焉。

論曰：就無盡海（無邊無際的海洋）海藏中，依五十一位（五十一修行階段），如其次第，亦上亦下，無為法主（不依賴因緣的法則的主宰）出生增長二有為法（依賴因緣的兩種法則），增大無量數，至大無量變故。如偈：無盡海海中，依位漸漸轉，一主生二伴，至大無量故。數及變例前，應廣通達焉故。彼修多羅（佛經）中，作如是說：行常山王海中，有三種大無量。云何為三？一者常大無量，二者無常大無量，三者轉變大無量，乃至廣說故。◎

大宗地玄文字論卷第十五大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十六

馬鳴菩薩造

真諦三藏譯

◎出離繫縛地清白解脫道路大抉擇分第三十一

如是，已說最極廣大俱行山王無盡海海大抉擇分。次當說出離繫縛地清白解脫道路大抉擇分。其相云何？偈曰：

解脫道路中，有二十無為，　謂十空十有，如是諸無為，　五十一位中，皆悉具足有，　依法位立轉，有二重重超。

論曰：就出離繫縛地清白解脫道路分中，則有二十無為常法。所謂十空十有無為各差別故。云何名為十空無為？一者廣大虛空自然常住離造作空無為。二者大虛空影空無為。三者虛空影影空無為。四者破影無所有空無為。五者空空俱非空無為。六者離言絕說空無為。七者絕離未畢

【English Translation】 English version: 　　The numbers and variations should be widely understood beforehand.

Treatise says: Within the sea treasury of the endless sea (boundless ocean), based on the fifty-one positions (fifty-one stages of practice), in sequential order, both ascending and descending, the non-conditioned Dharma Lord (the master of laws that do not depend on conditions) gives rise to and increases the two conditioned Dharmas (two types of laws that depend on conditions), increasing to immeasurable numbers, to great immeasurable variations. As the verse says: In the endless sea, according to position, gradually turning, one lord gives rise to two companions, reaching great immeasurability. The numbers and variations should be widely understood beforehand. In that Sutra (Buddhist scripture), it is said: Traveling in the sea of Constant Mountain King, there are three kinds of great immeasurability. What are the three? First, constant great immeasurability; second, impermanent great immeasurability; third, transformative great immeasurability, and so on. ◎

The Great Treatise on the Fundamental Text of the Great Ground, Volume 15 Taisho Tripitaka Volume 32, No. 1669, The Great Treatise on the Fundamental Text of the Great Ground

The Great Treatise on the Fundamental Text of the Great Ground, Volume 16

Composed by Bodhisattva Asvaghosa (馬鳴菩薩)

Translated by Tripiṭaka Paramārtha (真諦三藏)

◎ The Thirty-first Section: Great Determination on the Path of Pure Liberation from the Ground of Leaving Bondage

Thus, the great determination section on the extremely vast Co-existing Mountain King and the endless sea has been explained. Next, the great determination section on the path of pure liberation from the ground of leaving bondage will be explained. What is its appearance? The verse says:

In the path of liberation, there are twenty unconditioned, 　Called ten emptinesses and ten existences, such are the unconditioned, 　In the fifty-one positions, all are fully present, 　According to the Dharma position, they are established and transformed, there are two layers of transcendence.

Treatise says: Within the section on the path of pure liberation from the ground of leaving bondage, there are twenty unconditioned constant Dharmas. These are the ten emptinesses and ten existences, each with different unconditioned natures. What are the ten unconditioned emptinesses? First, the vast void, naturally constant and abiding, free from creation, the unconditioned emptiness. Second, the emptiness of the shadow of the great void. Third, the emptiness of the shadow of the shadow of the void. Fourth, the emptiness of the non-existence of the broken shadow. Fifth, the emptiness that is neither empty nor non-empty. Sixth, the emptiness beyond words and explanations. Seventh, the incompleteness of absolute separation.

空無為。八者絕離心解空無為。九者絕離窮窮空無為。十者無障無礙大空大空空無為。是名為十。云何名為十有無為。一者一切言說決定常住無破非空無為。二者一切心識決定常住無破非空無為。三者一切大種決定常住無破非空無為。四者一切俱非決定常住無破非空無為。五者一切有實決定常住無破非空無為。六者一切性大決定常住無破非空無為。七者一切今光決定常住無破非空無為。八者一切有名決定常住無破非空無為。九者一切無名決定常住無破非空無為。十者廣大圓滿自性本有一切種有決定常住無破非空無為。是名為十。如偈解脫道路中有二十無為。謂十空十有故。如是二十種無為法。五十一種金剛位中。具足圓滿無闕失轉。如偈如是諸無為五十一位中皆悉具足有故。依如是等二十無為。五十一位建立轉相。則有二種。云何為二。一者重重該攝無障礙門。二者次第亂轉超過門。是名為二。如偈依法位立轉有二重重超故。且重重該攝無障礙門形相如何。偈曰。

二十法一一　　各攝后二十　五十一種位　　一一皆各各　攝五十一位　　亦此相違攝　以此因緣故　　建立重重名

論曰。云何名為重重門相。謂該攝故。云何該攝。謂二十種無為常法信心具足。一一各各攝后諸位各二十種無為法故。如

【現代漢語翻譯】現代漢語譯本空無為。八者絕離心解空無為。九者絕離窮窮空無為。十者無障無礙大空大空空無為。是名為十。云何名為十有無為。一者一切言說決定常住無破非空無為。二者一切心識決定常住無破非空無為。三者一切大種（四大元素）決定常住無破非空無為。四者一切俱非決定常住無破非空無為。五者一切有實決定常住無破非空無為。六者一切性大決定常住無破非空無為。七者一切今光決定常住無破非空無為。八者一切有名決定常住無破非空無為。九者一切無名決定常住無破非空無為。十者廣大圓滿自性本有一切種有決定常住無破非空無為。是名為十。如偈解脫道路中有二十無為。謂十空十有故。如是二十種無為法。五十一種金剛位中。具足圓滿無闕失轉。如偈如是諸無為五十一位中皆悉具足有故。依如是等二十無為。五十一位建立轉相。則有二種。云何為二。一者重重該攝無障礙門。二者次第亂轉超過門。是名為二。如偈依法位立轉有二重重超故。且重重該攝無障礙門形相如何。偈曰：二十法一一各攝后二十五十一種位一一皆各各攝五十一位亦此相違攝以此因緣故建立重重名論曰。云何名為重重門相。謂該攝故。云何該攝。謂二十種無為常法信心具足。一一各各攝后諸位各二十種無為法故。如

【English Translation】 English version The emptiness of non-action. Eighth, the emptiness of non-action through detachment from the mind. Ninth, the emptiness of non-action through detachment from exhaustive emptiness. Tenth, the unobstructed and unhindered great emptiness, the great emptiness of non-action. These are called the ten. What are called the ten existences of non-action? First, all speech is definitively constant, abiding, unbreakable, and not empty, non-action. Second, all consciousness is definitively constant, abiding, unbreakable, and not empty, non-action. Third, all great elements (Mahabhuta) are definitively constant, abiding, unbreakable, and not empty, non-action. Fourth, all that is both existent and non-existent is definitively constant, abiding, unbreakable, and not empty, non-action. Fifth, all that is substantially existent is definitively constant, abiding, unbreakable, and not empty, non-action. Sixth, all greatness of nature is definitively constant, abiding, unbreakable, and not empty, non-action. Seventh, all present light is definitively constant, abiding, unbreakable, and not empty, non-action. Eighth, all that has a name is definitively constant, abiding, unbreakable, and not empty, non-action. Ninth, all that has no name is definitively constant, abiding, unbreakable, and not empty, non-action. Tenth, the vast and perfect self-nature, originally possessing all kinds of existence, is definitively constant, abiding, unbreakable, and not empty, non-action. These are called the ten. As the verse says, in the path of liberation there are twenty non-actions, namely ten emptinesses and ten existences. These twenty kinds of non-action dharmas are fully and perfectly manifested without any deficiency in the fifty-one Vajra positions. As the verse says, all these non-actions are fully present in the fifty-one positions. Based on these twenty non-actions, the transformation of the fifty-one positions is established in two ways. What are the two? First, the gate of overlapping and all-encompassing unobstructedness. Second, the gate of sequential, disordered, and surpassing transformation. These are called the two. As the verse says, the establishment of positions according to the Dharma has two aspects: overlapping and surpassing. Furthermore, what is the form of the gate of overlapping and all-encompassing unobstructedness? The verse says: Each of the twenty dharmas encompasses the subsequent twenty Each of the fifty-one positions, each and every one Encompasses the fifty-one positions, and also encompasses in reverse Because of this cause and condition, the name 'overlapping' is established. The treatise says: What is called the aspect of the overlapping gate? It is called 'encompassing.' What is 'encompassing'? It means that the twenty kinds of constant non-action dharmas are complete with faith, and each and every one encompasses the twenty kinds of non-action dharmas of the subsequent positions. For example,

說信心餘位亦爾。如偈二十法一一各攝后二十故。五十一種位。各攝五十一。亦無障礙。如偈五十一種位一一皆各各攝五十一位故。亦一一法攝一切位。一一位位攝一切法。亦無障礙。如偈亦此相違攝故。以如是二種該攝門故。立重重名。如偈以此因緣故建立重重名故。如是已說重重該攝無障礙門。次當說次第亂轉超過門。其相云何。偈曰。

五十一位中　　隨一經五十　漸漸增法數　　周遍廣大轉

論曰。今此偈中為明何義。為欲現示五十一種金剛位中。以信為初經五十位。以發心住而為其初經五十位。乃至以最極地而為其初經五十位。若第一轉。增四十一百數法位轉。若第二轉。增八十二百數法位轉。乃至最後地故。如偈五十一位中隨一經五十漸漸增法數週遍廣大轉故。蘊高山王品類修多羅中。作如是說。無破地地門中。有寂靜寶其數眾多。空寂靜寶其數眾多。若有行者入此門中。通達諸法無為大道。無所障礙無所疑畏。其心自在決定常住大安樂。漸漸增長常功德海。乃至廣說故。

解脫山王根本地地無礙自在大抉擇分第三十二

如是已說出離繫縛地清白解脫道路大抉擇分。次當說解脫山王根本地地無礙自在大抉擇分。其相云何。偈曰。

根本山王中　　空有互相生　諸位相生故

【現代漢語翻譯】現代漢語譯本：關於信心的其餘位置也是如此。正如偈頌所說，二十種法各自包含後面的二十種法，因此五十一種位置，每一種都包含五十一種，也沒有障礙。正如偈頌所說，五十一種位置中的每一個都各自包含五十一種位置，因此每一個法都包含一切位置，每一個位置都包含一切法，也沒有障礙。正如偈頌所說，這也包含了相反的方面。由於這兩種包含的方式，建立了重重的名稱。正如偈頌所說，由於這個因緣，建立了重重的名稱。如上所述，是重重包含無障礙門。接下來將要說的是次第亂轉超過門。它的相狀如何？偈頌說：『五十一位中，隨一經五十，漸漸增法數，周遍廣大轉。』論曰：現在這個偈頌中是爲了闡明什麼意義？是爲了展示五十一種金剛位中，以信為開始經歷五十位，以發心住（Bodhicitta-sthiti，發起菩提心后的安住狀態）為開始經歷五十位，乃至以最極地（paramā bhūmi，最高境界）為開始經歷五十位。如果第一次轉，增加四十一的百倍數量的法位轉。如果第二次轉，增加八十二的百倍數量的法位轉，乃至最後的地。正如偈頌所說：『五十一位中隨一經五十漸漸增法數週遍廣大轉。』在蘊高山王品類修多羅中，這樣說：在無破地地門中，有寂靜寶，其數量眾多。空寂靜寶，其數量眾多。如果有修行者進入此門中，通達諸法無為大道，無所障礙，無所疑畏，其心自在，決定常住大安樂，漸漸增長常功德海，乃至廣說。解脫山王根本地地無礙自在大抉擇分第三十二如上所述，是出離繫縛地清白解脫道路大抉擇分。接下來將要說的是解脫山王根本地地無礙自在大抉擇分。它的相狀如何？偈頌說：『根本山王中，空有互相生，諸位相生故』

【English Translation】 English version: The same applies to the remaining positions of faith. As the verse says, each of the twenty dharmas encompasses the subsequent twenty, hence the fifty-one positions, each encompassing fifty-one, without obstruction. As the verse says, each of the fifty-one positions encompasses each of the fifty-one positions, hence each dharma encompasses all positions, and each position encompasses all dharmas, without obstruction. As the verse says, it also encompasses the opposite aspects. Because of these two ways of encompassing, the name 'layered' is established. As the verse says, because of this cause and condition, the name 'layered' is established. As described above, this is the gate of layered encompassing without obstruction. Next, we will discuss the gate of sequential, disordered, and surpassing transformations. What is its appearance? The verse says: 『Among the fifty-one positions, each passes through fifty, gradually increasing the number of dharmas, transforming universally and extensively.』 Commentary: What meaning is being clarified in this verse? It is to show that among the fifty-one Vajra positions, starting with faith, one experiences fifty positions; starting with Bodhicitta-sthiti (abiding in the state of awakened mind), one experiences fifty positions; and even starting with paramā bhūmi (the ultimate ground), one experiences fifty positions. If it is the first transformation, it increases the number of dharma positions by forty-one hundredfold. If it is the second transformation, it increases the number of dharma positions by eighty-two hundredfold, and so on until the final ground. As the verse says: 『Among the fifty-one positions, each passes through fifty, gradually increasing the number of dharmas, transforming universally and extensively.』 In the Varga-ucchraya-parvata-rāja-sūtra, it is said: In the gate of the indestructible ground, there are many jewels of tranquility. There are many jewels of empty tranquility. If a practitioner enters this gate, understands the unconditioned great path of all dharmas, without obstruction, without doubt or fear, their mind is free, determined, constantly abiding in great bliss, gradually increasing the ocean of constant merit, and so on. The Thirty-Second Section: The Unobstructed, Free, and Great Decisive Division of the Root Ground of the Liberation Mountain King As described above, this is the great decisive division of the pure and liberating path of the ground of detachment from bondage. Next, we will discuss the unobstructed, free, and great decisive division of the root ground of the Liberation Mountain King. What is its appearance? The verse says: 『In the root mountain king, emptiness and existence arise mutually, because all positions arise mutually.』

轉勝廣大轉

論曰。今此偈中為明何義。為欲現示十空無為。一一各各出生十有無為常法。十有無為。一一各各出生十空無為常法。五十一位。一一各各出生五十依重重等門。圓滿廣大轉故。如偈根本山王中空有互相生諸位相生故轉勝廣大轉故。摩訶衍海修多羅中。作如是說。解脫海中。亦有空有亦有有空其數眾多。如是空有。唯是常滅非無常量。唯是功德非過患品。是故說言解脫藏海。乃至廣說故。◎

大宗地玄文字論卷第十六大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十七

馬鳴菩薩造

真諦三藏譯

◎解脫山王大道路大抉擇分第三十三

如是已說解脫山王根本地地無礙自在大抉擇分。次當說解脫山王大道路大抉擇分。其相云何。偈曰。

山王道路中　　前所說量中　增空空有有　　位位轉勝生

論曰。就解脫山王大道路分中則有三轉。云何為三。一者空空轉。十空無為一一各各生十空故。二者有有轉。十有無為一一各各生十有故。三者位位轉。五十一位一一各各生五十故。是名為三。取自相生非他相故。如偈山王道路中前所說量中增空空有有位位轉勝生故。餘種種門轉轉增數。應廣通達。

廣大無

【現代漢語翻譯】現代漢語譯本轉勝廣大轉

論曰：現在這首偈頌中是爲了闡明什麼意義？是爲了顯示十空無為，每一個各自出生十有無為常法；十有無為，每一個各自出生十空無為常法；五十一位，每一個各自出生五十依重重等門，圓滿廣大轉的緣故。如偈頌所說，根本山王中空有互相生，諸位相生，所以轉勝廣大轉。在《摩訶衍海修多羅》中，是這樣說的：解脫海中，也有空有，也有有空，其數量眾多。這樣的空有，唯是常滅，並非無常量；唯是功德，並非過患品。所以說解脫藏海，乃至廣說。

《大宗地玄文字論》卷第十六大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十七

馬鳴菩薩造

真諦三藏譯

解脫山王大道路大抉擇分第三十三

如是已經說了《解脫山王根本地地無礙自在大抉擇分》，接下來應當說《解脫山王大道路大抉擇分》。它的相狀是怎樣的呢？偈頌說：

山王道路中，前所說量中，增空空有有，位位轉勝生。

論曰：在《解脫山王大道路分》中，則有三種轉。哪三種呢？一是空空轉，十空無為每一個各自生十空的緣故；二是有有轉，十有無為每一個各自生十有的緣故；三是位位轉，五十一位每一個各自生五十的緣故。這叫做三種轉。取自相生，不是他相生的緣故。如偈頌所說，山王道路中，在前所說的量中，增加空空有有，位位轉勝生。其餘種種門轉轉增數，應當廣泛通達。

廣大無

【English Translation】 English version Turning Superior, Vast, and Great

Treatise: What meaning is being clarified in this verse now? It is to reveal the ten empty unconditioned (Shi Kong Wu Wei), each individually giving rise to ten existent unconditioned constant dharmas; the ten existent unconditioned (Shi You Wu Wei), each individually giving rise to ten empty unconditioned constant dharmas; the fifty-one positions, each individually giving rise to fifty dependent layers of gates, due to the complete, vast, and great turning. As the verse says, in the fundamental mountain king, emptiness and existence arise mutually, the various positions arise mutually, therefore turning superior, vast, and great. In the Mahāyāna Sea Sutra, it is said thus: In the sea of liberation, there are also emptiness and existence, and also existence and emptiness, their number being numerous. Such emptiness and existence are only constant extinction, not without constant measure; they are only merits, not faults. Therefore, it is said to be the sea of the treasury of liberation, and so on, extensively speaking.

The Great Treatise on the Fundamental Ground, Volume 16 Taisho Tripitaka Volume 32, No. 1669, The Great Treatise on the Fundamental Ground

The Great Treatise on the Fundamental Ground, Volume 17

Composed by Bodhisattva Aśvaghoṣa (Ma Ming Pusa)

Translated by Tripiṭaka Paramārtha (Zhen諦 San藏)

The Great Determination of the Great Road of the Mountain King of Liberation, Section 33

Having thus spoken of the Great Determination of the Fundamental Ground, the Unobstructed and Self-Mastered Ground of the Mountain King of Liberation, next we shall speak of the Great Determination of the Great Road of the Mountain King of Liberation. What is its appearance? The verse says:

In the road of the mountain king, within the measure previously spoken of, increasing emptiness, emptiness-existence, existence-existence, position by position, turning superior and arising.

Treatise: Within the Great Determination of the Great Road of the Mountain King of Liberation, there are three turnings. What are the three? First is the emptiness-emptiness turning, because each of the ten empty unconditioned (Shi Kong Wu Wei) gives rise to ten emptinesses. Second is the existence-existence turning, because each of the ten existent unconditioned (Shi You Wu Wei) gives rise to ten existences. Third is the position-by-position turning, because each of the fifty-one positions gives rise to fifty. These are called the three turnings. Taking self-arising, not other-arising. As the verse says, in the road of the mountain king, within the measure previously spoken of, increasing emptiness, emptiness-existence, existence-existence, position by position, turning superior and arising. The remaining various gates of turning, turning and increasing in number, should be widely understood.

Vast and without

盡解脫海海摩訶山王大抉擇分第三十四

如是已說解脫山王大道路大抉擇分。次當說廣大無盡解脫海海摩訶山王大抉擇分。其相云何。偈曰。

前所說諸轉　　無有窮盡故

論曰。今此偈中為明何義。為欲現示空生自空無有窮盡。空生異空無有窮盡。空生諸有無有窮盡。有亦如是無有窮盡。位亦如是無有窮盡。重重無窮亂轉無窮。無其邊際無其始終。甚深甚深周遍周遍廣大轉行。則是解脫海海山王無礙自在體相用故。如偈前所說諸轉無有窮盡故故。◎

大宗地玄文字論卷第十七大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十八

馬鳴菩薩造

真諦三藏譯

◎摩訶空塵海藏王道路大抉擇分第三十五

如是已說廣大無盡解脫海海摩訶山王大抉擇分。次當說摩訶空塵海藏王道路大抉擇分。其相云何。偈曰。

海王道路中　　具足百自在　以此因緣故　　建立海王名

論曰。今此偈中為明何義。為欲現示海王藏中無有別法。唯有自在故。有幾自在。謂百種故。云何為百。一者時自在。三十二法。亦一時轉亦異時轉。亦轉時中不轉。亦不轉時中轉。亦遠時轉亦近時轉。乃至無量故。二者處自在。一異等處轉。乃至無量

【現代漢語翻譯】現代漢語譯本盡解脫海海摩訶山王大抉擇分第三十四

如是已說完解脫山王大道路大抉擇分。接下來應當說廣大無盡的解脫海海摩訶山王大抉擇分。它的相狀是怎樣的呢？偈語說：

『先前所說的各種轉變，因為沒有窮盡。』

論：現在這首偈語中是爲了闡明什麼意義呢？是爲了顯示空生自空沒有窮盡，空生異空沒有窮盡，空生諸有（一切存在）沒有窮盡，有也同樣沒有窮盡，位（位置）也同樣沒有窮盡，重重疊疊無窮無盡，混亂的轉變無窮無盡，沒有邊際沒有始終，極其深奧極其深奧，周遍周遍廣大地執行。這就是解脫海海山王無礙自在的體相和作用的緣故。如偈語所說，先前所說的各種轉變沒有窮盡的緣故。

大宗地玄文字論卷第十七大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十八

馬鳴菩薩造

真諦三藏譯

摩訶空塵海藏王道路大抉擇分第三十五

如是已說完廣大無盡的解脫海海摩訶山王大抉擇分。接下來應當說摩訶空塵海藏王道路大抉擇分。它的相狀是怎樣的呢？偈語說：

『海王道路中，具足百種自在，以此因緣的緣故，建立海王的名字。』

論：現在這首偈語中是爲了闡明什麼意義呢？是爲了顯示海王藏中沒有別的法，唯有自在的緣故。有多少種自在呢？說是百種的緣故。怎樣是百種呢？第一是時自在，三十二法，一時運轉，也異時運轉，也在運轉時中不運轉，也不運轉時中運轉，也遠時運轉，也近時運轉，乃至無量緣故。第二是處自在，一異等處運轉，乃至無量

【English Translation】 English version The Thirty-Fourth Section on the Great Discrimination of the King of Great Mountains of the Exhaustive Liberation Sea Sea

Having thus explained the Great Discrimination of the Great Road of the King of Liberation Mountain, next should be explained the Great Discrimination of the King of Great Mountains of the Vast and Endless Liberation Sea Sea. What is its form? The verse says:

'The various transformations previously mentioned, because they are without end.'

Treatise: What meaning is being clarified in this verse now? It is to show that the emptiness-born from emptiness is without end, the emptiness-born different from emptiness is without end, the emptiness-born all existences (all beings) are without end, existence is also likewise without end, position is also likewise without end, layer upon layer endlessly, chaotic transformations endlessly, without boundary and without beginning or end, extremely profound extremely profound, universally universally vast in its movement. This is the reason for the unobstructed and free body, form, and function of the King of Mountains of the Liberation Sea Sea. As the verse says, the various transformations previously mentioned are without end.

The Seventeenth Scroll of the Great Treatise on the Profound Meaning of the Great Ground Taisho Tripitaka Volume 32, No. 1669, Great Treatise on the Profound Meaning of the Great Ground

The Eighteenth Scroll of the Great Treatise on the Profound Meaning of the Great Ground

Composed by Bodhisattva Ashvaghosa (Maming)

Translated by Tripiṭaka Paramārtha (Zhendi)

The Thirty-Fifth Section on the Great Discrimination of the Road of the King of the Treasury of Great Emptiness Dust Sea

Having thus explained the Great Discrimination of the King of Great Mountains of the Vast and Endless Liberation Sea Sea, next should be explained the Great Discrimination of the Road of the King of the Treasury of Great Emptiness Dust Sea. What is its form? The verse says:

'In the road of the Sea King, fully possessing a hundred kinds of freedom, because of this cause and condition, the name of Sea King is established.'

Treatise: What meaning is being clarified in this verse now? It is to show that in the treasury of the Sea King there is no other dharma, only freedom. How many kinds of freedom are there? It is said to be a hundred kinds. How are they a hundred kinds? First is freedom in time, the thirty-two dharmas, sometimes operate simultaneously, sometimes operate at different times, sometimes do not operate during operation, sometimes operate during non-operation, sometimes operate at a distant time, sometimes operate at a near time, and so on, endlessly. Second is freedom in place, operating in the same or different places, and so on, endlessly.

故。三者物自在。為同異等用。乃至無量故。四者周遍自在。無所不通等。乃至無量故。五者大小自在。極重極微等。乃至無量故。六者有無自在。亦現亦隱等。乃至無量故。七者寂動自在。亦定亦散等。乃至無量故。八者甚深自在。不可思議等事。乃至無量故。九者不自在自在。以逆等事。乃至無量故。十者無礙自在。以逆順事等。乃至無量故。乃至第百自在自在。無盡自在等皆悉自在。乃至無量故。如前所說三十二法。如是自在具足圓滿無闕失轉。以此義故立海王名。應審思擇。如偈海王道路中具足百自在。以此因緣故建立海王名故。覺花修多羅中。作如是說。第一廣分大海門中。若廣說有一十方世界之塵量自在。若略說有一百自在。乃至廣說故。

大不可思議重重不可稱量阿說本王大抉擇分第三十六

如是已說摩訶空塵海藏王道路大抉擇分。次當說大不可思議重重不可稱量阿說本王大抉擇分。其相云何。偈曰。

阿說本王中　　有十方塵量　十方空塵量　　三十三法海

論曰。今此偈中為明何義。為欲現示阿說海中具足圓滿十方世界之塵數。十方世界之塵數。三十三法海。十方世界之塵數。十方虛空之塵數三十三法海故如偈阿說本王中有十方塵量十方空塵量三十三法海故。本王修多羅

【現代漢語翻譯】因此，第三是事物自在，用於相同、相異等等，乃至無量。第四是周遍自在，無所不通等等，乃至無量。第五是大小自在，極重、極微等等，乃至無量。第六是有無自在，亦現亦隱等等，乃至無量。第七是寂動自在，亦定亦散等等，乃至無量。第八是甚深自在，不可思議等等事，乃至無量。第九是不自在自在，以逆等等事，乃至無量。第十是無礙自在，以逆順事等等，乃至無量。乃至第一百自在自在，無盡自在等等，都悉自在，乃至無量。如前面所說的三十二法，這樣的自在具足圓滿，沒有缺失地運轉。因為這個意義，所以立海王（Mahasamudraraja）之名，應該審慎思考。如偈頌所說，海王道路中具足百自在，因為這個因緣，所以建立海王之名。覺花修多羅（Bodhipuspa-sutra）中，作這樣的敘述：第一廣分大海門中，如果廣說，有一十方世界之塵量自在；如果略說，有一百自在，乃至廣說。

大不可思議重重不可稱量阿說本王大抉擇分第三十六

像這樣已經說了摩訶空塵海藏王（Mahakasagarbha-raja）道路大抉擇分。接下來應當說大不可思議重重不可稱量阿說（Asankhya）本王大抉擇分。它的相狀是怎樣的呢？偈頌說：

阿說本王中，有十方塵量，十方空塵量，三十三法海。

論曰：現在這個偈頌中是爲了闡明什麼意義呢？爲了想要顯示阿說海（Asankhyeya-samudra）中具足圓滿十方世界之塵數，十方世界之塵數，三十三法海。十方世界之塵數，十方虛空之塵數三十三法海。所以如偈頌所說，阿說本王中有十方塵量，十方空塵量，三十三法海。本王修多羅（Raja-sutra）。

【English Translation】 Therefore, the third is the self-mastery of things, used for sameness, difference, etc., even to the immeasurable. The fourth is pervasive self-mastery, all-penetrating, etc., even to the immeasurable. The fifth is self-mastery over size, extreme heaviness, extreme minuteness, etc., even to the immeasurable. The sixth is self-mastery over existence and non-existence, sometimes appearing, sometimes hidden, etc., even to the immeasurable. The seventh is self-mastery over stillness and movement, sometimes in concentration, sometimes scattered, etc., even to the immeasurable. The eighth is profound self-mastery, inconceivable matters, etc., even to the immeasurable. The ninth is self-mastery over non-self-mastery, through adverse matters, etc., even to the immeasurable. The tenth is unobstructed self-mastery, through adverse and favorable matters, etc., even to the immeasurable. Even up to the hundredth self-mastery, inexhaustible self-mastery, etc., all are self-mastery, even to the immeasurable. As the thirty-two dharmas mentioned earlier, such self-mastery is complete, perfect, and operates without deficiency. Because of this meaning, the name Mahasamudraraja (Ocean King) is established, and it should be carefully considered. As the verse says, in the path of the Ocean King (Mahasamudraraja), there are fully one hundred self-masteries. Because of this cause, the name Ocean King (Mahasamudraraja) is established. In the Bodhipuspa-sutra (Awakening Flower Sutra), it is said like this: In the first vast division of the great ocean gate, if speaking broadly, there are self-masteries equal to the dust particles of the ten directions of the world; if speaking briefly, there are one hundred self-masteries, and so on, speaking broadly.

The Thirty-Sixth Section: The Great Inconceivable, Repeatedly Immeasurable Asankhya (Innumerable) Original King's Great Determination Division

Having thus spoken of the Great Determination Division of the path of Mahakasagarbha-raja (Great Space-Embracing King). Next, we shall speak of the Great Determination Division of the Great Inconceivable, Repeatedly Immeasurable Asankhya (Innumerable) Original King. What is its appearance like? The verse says:

In the Asankhya (Innumerable) Original King, there are dust particles of the ten directions, dust particles of the ten directions of space, and thirty-three Dharma-seas.

Commentary: What meaning is being clarified in this verse now? It is to show that in the Asankhyeya-samudra (Innumerable Sea), there are fully complete dust particles of the ten directions of the world, dust particles of the ten directions of the world, and thirty-three Dharma-seas. Dust particles of the ten directions of the world, dust particles of the ten directions of empty space, and thirty-three Dharma-seas. Therefore, as the verse says, in the Asankhya (Innumerable) Original King, there are dust particles of the ten directions, dust particles of the ten directions of space, and thirty-three Dharma-seas. Raja-sutra (Original King Sutra).

中。作如是說。

爾時世尊告大眾言。我以三達智。通達一切法。無所障礙無所闕失。而有一海不可思議。不可思議不能窮了。謂空塵本王性德圓滿自在自在無盡藏海。乃至廣說故。

大宗地玄文字論卷第十八大正藏第 32 冊 No. 1669 大宗地玄文字論

大宗地玄文字論卷第十九

馬鳴菩薩造

真諦三藏譯

校量功德讚歎信行現示利益大抉擇分第三十七

如是已說大不可思議重重不可稱量阿說本王大抉擇分。次當說校量功德讚歎信行現示利益大抉擇分。其相云何。偈曰。

譬如盛火聚　　雖有極遠處　以光明勢力　　能破遠方闇　此玄文字論　　亦復如如是　若有眾生類　　同世界共住　雖未得見學　　此論火光明　能破遠眾生　　心相不覺闇　令得覺知明　　隨分伏其染　譬如盛火聚　　轉勝近其處　光明漸漸了　　能破闇更增　此玄文字論　　亦復如如是　若有眾生類　　同一國共住　雖未得見學　　此論火光明　除眾生無知　　轉轉令分明　譬如盛火聚　　轉轉近其處　光明耀更增　　此玄文字論　亦復如如是　　若有眾生類　同一城共住　　雖未得見學　此論火光明　　除眾生無知　轉轉更分明　

【現代漢語翻譯】中。像這樣說。

這時，世尊告訴大眾說：『我以三達智通達一切法，沒有阻礙，沒有缺失。但有一海不可思議，不可思議到無法窮盡。這指的是空塵本王性德圓滿自在自在無盡藏海。』乃至廣說，所以不再贅述。

《大宗地玄文字論》卷第十八大正藏第 32 冊 No. 1669 《大宗地玄文字論》

《大宗地玄文字論》卷第十九

馬鳴菩薩造

真諦三藏譯

校量功德讚歎信行現示利益大抉擇分第三十七

如是已說完大不可思議重重不可稱量阿說本王（Asokaraj）大抉擇分。接下來應當說校量功德讚歎信行現示利益大抉擇分。它的相狀是怎樣的呢？偈頌說：

『譬如盛大的火堆，即使在極其遙遠的地方，也能以光明和勢力，破除遠方的黑暗。這部《玄文字論》，也像這樣。如果有眾生，在同一個世界共同居住，即使沒有見到或學習這部論典，這部論典的光明，也能破除遠處眾生心中不自覺的黑暗，使他們獲得覺知的光明，隨其根器降伏他們的染污。譬如盛大的火堆，越靠近它，光明就越明顯，破除的黑暗也越多。這部《玄文字論》，也像這樣。如果有眾生，在同一個國家共同居住，即使沒有見到或學習這部論典，也能消除眾生的無知，逐漸使他們明白。譬如盛大的火堆，越靠近它，光明就越耀眼。這部《玄文字論》，也像這樣。如果有眾生，在同一個城市共同居住，即使沒有見到或學習這部論典，這部論典的光明，也能消除眾生的無知，逐漸使他們更加明白。』

【English Translation】 in. Saying thus.

At that time, the World Honored One told the assembly: 'I, with the three kinds of knowledge (三達智), thoroughly understand all dharmas, without obstruction or deficiency. But there is a sea that is inconceivable, so inconceivable that it cannot be exhausted. This refers to the 空塵本王性德圓滿自在自在無盡藏海 (Kongchen Benwang Xingde Yuanman Zizai Zizai Wujinzang Hai, the inexhaustible treasury sea of the complete, self-existent, and virtuous nature of the fundamental king of empty dust).』 And so on, so I will not elaborate further.

The Great Treatise on the Profound Meaning of the Great Assembly, Volume 18 Taisho Tripitaka Volume 32, No. 1669, The Great Treatise on the Profound Meaning of the Great Assembly

The Great Treatise on the Profound Meaning of the Great Assembly, Volume 19

Composed by Bodhisattva Asvaghosa (馬鳴菩薩)

Translated by Tripitaka Master Paramartha (真諦三藏)

Section 37: Great Determination on Measuring Merits, Praising Faith and Practice, and Manifesting Benefits

Having thus spoken of the Great Inconceivable, Immeasurably Profound Determination of Asokaraj (阿說本王), next I shall speak of the Great Determination on Measuring Merits, Praising Faith and Practice, and Manifesting Benefits. What is its form? The verse says:

'Like a great heap of fire, even if it is extremely far away, it can, with its light and power, dispel the darkness of distant places. This Treatise on the Profound Meaning is also like this. If there are sentient beings living together in the same world, even if they have not seen or studied this treatise, the light of this treatise can dispel the unconscious darkness in the minds of distant sentient beings, enabling them to obtain the light of awareness and subdue their defilements according to their capacity. Like a great heap of fire, the closer it is, the more obvious the light becomes, and the more darkness it dispels. This Treatise on the Profound Meaning is also like this. If there are sentient beings living together in the same country, even if they have not seen or studied this treatise, it can eliminate the ignorance of sentient beings and gradually make them understand. Like a great heap of fire, the closer it is, the more dazzling the light becomes. This Treatise on the Profound Meaning is also like this. If there are sentient beings living together in the same city, even if they have not seen or studied this treatise, the light of this treatise can eliminate the ignorance of sentient beings and gradually make them understand even more clearly.'

譬如盛火聚　更轉近其處　　光明重重增　暖氣溫其身　　此玄文字論　亦復如如是　　若有眾生類　同一家共住　　雖未得見學　此論火光明　　除心惑護身　轉轉增長故　　譬如有一人　得彼大火聚　　此人則便得　六種大利益　　謂能塞寒氣　能成熟資具　　不入毒蟲等　破闇常明瞭　　隨請人普施　焚燒穢糞等　　此玄文字論　亦復如如是　　若有眾生類　得此玄文論　　此人即便得　六種大利益　　謂禁煩惱軍　成就功德品　　不入邪魔眾　破無明品類　　般若慧現前　貧窮佛法財　　來乞求眾生　隨順普施與　　燒滅煩惱糞　比如有妙華　　𥫅水深池中　名曰青蓮華　　有人剎那中　見此蓮華相　　一百七日中　其眼根清白　　終日無晦濁　此玄文字論　　亦復如如是　若有眾生類　　雖不知此論　文義之大海　　而目見此論　其眼根清凈　　見三世諸佛　有作方便目　　比如有天鼓　懸圓生樹頂　　名曰妙聲覺　無量天女子　　聞此鼓音已　二千七日中　　其耳根清速　無塞隔之事　　此玄文字論　亦復如如是　　若有眾生類　雖不知文義　　而耳聞此論　其耳根清凈　　聞諸佛梵響　有作方便耳　　比如有妙藥　生雪

【現代漢語翻譯】現代漢語譯本：譬如一堆燃燒的旺火，越靠近它，光明就越加增，溫暖的氣息也溫暖著身體。這《玄文字論》也是如此。如果有一群眾生，共同住在一個家裡，即使他們還沒有學習理解這部論典，這部論典就像火的光明一樣，能夠去除心中的迷惑，保護身體，並且力量不斷增長。譬如有一個人，得到了一大堆火，這個人就能得到六種大利益：能夠抵禦寒冷，能夠煮熟食物，毒蟲等不敢靠近，破除黑暗，常保光明，可以隨人請求而普遍施捨，焚燒污穢糞便等。這《玄文字論》也是如此。如果有一類眾生，得到了這部《玄文字論》，這個人就能得到六種大利益：能夠禁絕煩惱大軍，成就各種功德，不會進入邪魔外道之眾，破除無明愚癡，般若智慧得以顯現，對於前來乞求佛法財的貧窮眾生，能夠隨順他們的需求而普遍施捨，燒滅各種煩惱。比如有一種美妙的蓮花，生長在𥫅水（音譯，含義不明確）深池中，名叫青蓮華（Utpala）。如果有人在剎那間，見到了這蓮花的形象，那麼在一百零七天中，他的眼睛都會保持清澈明亮，整天都不會有昏暗污濁。這《玄文字論》也是如此。如果有一類眾生，即使不瞭解這部論典的文字和意義的深奧，只要眼睛看到這部論典，他的眼根就會變得清凈，能夠見到過去、現在、未來三世諸佛，擁有能夠巧妙觀察的眼睛。比如有一種天鼓，懸掛在圓生樹頂上，名叫妙聲覺（Adbhutasvarabodha）。無數的天女，聽到這鼓的聲音后，在兩千零七天中，她們的耳根都會變得清澈靈敏，沒有任何阻塞隔閡。這《玄文字論》也是如此。如果有一類眾生，即使不瞭解這部論典的文字和意義，只要耳朵聽到這部論典，他們的耳根就會變得清凈，能夠聽到諸佛的清凈梵音，擁有能夠巧妙聽聞的耳朵。比如有一種妙藥，生長在雪...

【English Translation】 English version: For example, like a gathering of blazing fire, the closer one gets, the brighter the light increases, and the warm air warms the body. This 'Profound Text Treatise' (Xuan Wen Ben Lun) is also like that. If there are sentient beings living together in the same household, even if they have not yet studied and understood this treatise, this treatise, like the light of fire, can remove the confusion in their hearts, protect their bodies, and its power will continue to grow. For example, if a person obtains a large pile of fire, that person will obtain six great benefits: being able to resist the cold, being able to cook food, poisonous insects and the like will not dare to approach, dispelling darkness and maintaining constant light, being able to universally give to those who request, and burning dirty feces and the like. This 'Profound Text Treatise' (Xuan Wen Ben Lun) is also like that. If there are sentient beings who obtain this 'Profound Text Treatise' (Xuan Wen Ben Lun), that person will obtain six great benefits: being able to restrain the army of afflictions, accomplishing various merits, not entering the assembly of demons and heretics, breaking through ignorance and delusion, the wisdom of Prajna (般若) will manifest, and to the poor sentient beings who come to beg for the wealth of the Dharma (佛法), being able to universally give according to their needs, and burning away the dung of afflictions. For example, there is a wonderful lotus flower, growing in a deep pond of 𥫅 water (unclear meaning), named Blue Lotus (Utpala 青蓮華). If someone sees the image of this lotus flower in an instant, then for one hundred and seven days, their eyes will remain clear and bright, and there will be no dimness or turbidity throughout the day. This 'Profound Text Treatise' (Xuan Wen Ben Lun) is also like that. If there are sentient beings, even if they do not understand the profoundness of the text and meaning of this treatise, as long as their eyes see this treatise, their eye faculties will become pure, and they will be able to see the Buddhas of the three times (past, present, and future), possessing eyes that can skillfully observe. For example, there is a heavenly drum, hanging on top of the Circular Life Tree (圓生樹), named Wonderful Sound Awareness (Adbhutasvarabodha 妙聲覺). Countless heavenly women, after hearing the sound of this drum, for two thousand and seven days, their ear faculties will become clear and sensitive, without any blockage or obstruction. This 'Profound Text Treatise' (Xuan Wen Ben Lun) is also like that. If there are sentient beings, even if they do not understand the text and meaning of this treatise, as long as their ears hear this treatise, their ear faculties will become pure, and they will be able to hear the pure Brahma sounds of the Buddhas, possessing ears that can skillfully hear. For example, there is a wonderful medicine, growing in the snow...

山之頂　　名曰上味常　有人取此藥　　著其舌之原　身香極芬芬　　不承用飲食　其命極長遠　　亦飛騰虛空　此玄文字論　　亦復如如是　若有眾生類　　此論中一字　一句若一行　　若一抉擇分　若一卷之量　　以舌經讀誦　雖不知義理　　而獲得一切　諸修多羅海　　經讀誦功德　比如有菩薩　　名曰不思議　大力解脫者　　此菩薩大士　神通自在故　　於一切所作　皆無所障礙　　隨應悉現前　此玄文字論　　亦復如如是　若有諸眾生　　觀達其義理　覺悟文下詮　　通達一切法　皆無所障礙　　一一覺分明　比如有神王　　名曰大安樂　有人須小具　　祀祠此神王　出興七寶藏　　令得大安樂　此玄文字論　　亦復如如是　若有一男女　　此玄文字論　勤受取讀誦　　有人須小具　專心供此人　　即得無窮盡　福德智慧寶　　無所疑畏心　比如有妙香　　名曰芬滿佈　有人持此香　　遊行于遠方　其經過處處　　七七日中間　有香氣不盡　　此玄文字論　亦復如如是　　若有一男女　荷擔此論部　　遊行于遠方　若度大海水　　所有諸眾生　皆得大利益　　若度山野等　所有諸眾生　　亦得大利益　譬如有妙珠　　名曰如意寶

【現代漢語翻譯】現代漢語譯本山頂名為上味常（Shangwei Chang，山名）。如果有人取這種藥，放在舌根處，身體會散發出極芬芳的香味，不需要依靠飲食，壽命會極其長遠，也能在虛空中自由飛翔。這部玄文字論（Xuanwen Benlun，經名），也是如此。如果有眾生，對此論中的一個字，一句，或者一行，或者一個抉擇部分，或者一卷的篇幅，用舌頭經常讀誦，即使不理解其中的義理，也能獲得一切諸修多羅海（Sutras，經）的讀誦功德。比如有一位菩薩，名叫不思議（Busi Yi，菩薩名），具有大力解脫，這位菩薩大士，因為神通自在的緣故，對於一切所作所為，都沒有任何障礙，都能隨應顯現。這部玄文字論，也是如此。如果有眾生，觀察通達其中的義理，覺悟文字下所詮釋的含義，通達一切法，都沒有任何障礙，一一覺悟分明。比如有一位神王，名叫大安樂（Da Anle，神王名），如果有人稍微準備一些供品，祭祀這位神王，就會涌現出七寶藏，使人得到大安樂。這部玄文字論，也是如此。如果有一位男女，對此玄文字論，勤奮地受持、學習、讀誦，如果有人稍微準備一些供品，專心供養這個人，就能立即得到無窮盡的福德智慧寶藏，沒有疑惑和畏懼之心。比如有一種妙香，名叫芬滿佈（Fen Manbu，香名），如果有人拿著這種香，于遠方（原文缺失，此處無法翻譯）其經過的處處地方，在七七四十九日中間，香氣都不會消散，這部玄文字論，也是如此。如果有一位男女，荷擔這部論典，于遠方（原文缺失，此處無法翻譯）如果渡過大海，所有諸眾生，都能得到大利益，如果經過山野等地，所有諸眾生，也能得到大利益。譬如有一顆妙珠，名叫如意寶（Ruyi Bao，寶珠名）。

【English Translation】 English version The summit of the mountain is named Shangwei Chang (上味常, name of a mountain). If someone takes this medicine and puts it at the root of their tongue, their body will emit an extremely fragrant scent, and they will not need to rely on food and drink. Their lifespan will be extremely long, and they will also be able to fly freely in the void. This Xuanwen Benlun (玄文字論, name of a scripture) is also like this. If there are sentient beings who, regarding one word in this treatise, one phrase, or one line, or one section of discernment, or the extent of one scroll, frequently recite it with their tongue, even if they do not understand the meaning, they can obtain all the merits of reciting the Sutras (修多羅海, Sutras). For example, there is a Bodhisattva named Busi Yi (不思議, name of a Bodhisattva), who possesses great power of liberation. This great Bodhisattva, because of their supernatural powers and freedom, for all that they do, there are no obstacles, and everything manifests accordingly. This Xuanwen Benlun is also like this. If there are sentient beings who observe and understand the meaning within it, awaken to the meaning explained beneath the words, and comprehend all dharmas, there are no obstacles, and they awaken clearly to each and every aspect. For example, there is a divine king named Da Anle (大安樂, name of a divine king). If someone prepares some small offerings and worships this divine king, seven treasure troves will emerge, bringing great joy and happiness. This Xuanwen Benlun is also like this. If there is a man or woman who diligently receives, studies, and recites this Xuanwen Benlun, and if someone prepares some small offerings, and wholeheartedly makes offerings to this person, they will immediately obtain endless treasures of merit, virtue, and wisdom, without doubt or fear. For example, there is a wonderful fragrance named Fen Manbu (芬滿佈, name of a fragrance). If someone holds this fragrance and 于遠方 (missing text in the original, cannot be translated here) in every place they pass, for forty-nine days, the fragrance will not dissipate. This Xuanwen Benlun, is also like this. If there is a man or woman who bears this treatise on their shoulders and 于遠方 (missing text in the original, cannot be translated here) if they cross the great ocean, all sentient beings will receive great benefits. If they pass through mountains and fields, all sentient beings will also receive great benefits. It is like a wonderful pearl named Ruyi Bao (如意寶, name of a precious pearl).

隨此珠住處　　無量眷屬玉　遍周匝圍繞　　此玄文字論　亦復如如是　　隨其住止處　有十方世界　　塵量大神王　一一大神王　　各率十方界　塵數眷屬神　　守護此論珠　若滅正法時　　作微塵散壞　所有諸神王　　發大聲哭涕　隨塵所住處　　往詣常守護　受持此論者　　如是數量神　若生若死後　　常不離守護　功德雖無量　　而略說如是

校量過患呵責誹謗現示罪業大抉擇分第三十八

如是已說校量功德讚歎信行現示利益大抉擇分。次當說校量過患呵責誹謗現示罪業大抉擇分。其相云何。偈曰。

譬如有一山　　名曰寶輪上　此山具七寶　　更無有窮盡　貧窮求寶類　　無量無邊數　有珠能禁寶　　名曰頂玻璃　若人有此珠　　則能取七寶　遠離貧窮苦　　獲得大安樂　若人無此珠　　不能寶禁故　終日不能得　　問所以者何　若無珠人詣　　唯見虎狼熊　及赤蛇青蛇　　種種雜毒蟲　終不見珍寶　　以見毒類故　其心極疑怖　　狂亂而馳走　乃至於死滅　　珍寶自然有　而彼求珍人　　福薄罪重故　終不能見得　　眾生亦如是　善根甚深人　　捧堅固信珠　入大乘深海　　取功德之寶　出生死苦輪　　善根微薄人　

【現代漢語翻譯】現代漢語譯本依隨著這寶珠所住的地方，有無量眷屬圍繞著它，就像這玄文字論，也是如此。隨著它所住的地方，有十方世界如塵沙數量般的大神王。每一位大神王，各自率領著十方世界如塵沙數量般的眷屬神，守護這部論典寶珠。如果正法要滅亡時，論典被粉碎成微塵，所有諸神王都會發出巨大的哭泣聲。隨著微塵所住的地方，（諸神王）前往那裡常常守護著。受持這部論典的人，有如此數量的神，無論生時還是死後，常常不離開地守護著。功德雖然無量，但略微地說就是這樣。

校量過患呵責誹謗現示罪業大抉擇分第三十八

像這樣已經說了校量功德讚歎信行現示利益的大抉擇分。接下來應當說校量過患呵責誹謗現示罪業的大抉擇分。它的相狀是怎樣的呢？偈頌說：

譬如有一座山，名叫寶輪山（Baolun Mountain），這座山具備七寶，永遠沒有窮盡的時候。貧窮而尋求寶物的人，數量無量無邊。有一種寶珠能夠控制寶物，名叫頂玻璃（Ding Boli）。如果有人有這顆寶珠，就能取得七寶，遠離貧窮的痛苦，獲得巨大的安樂。如果人沒有這顆寶珠，因為不能控制寶物，最終整天也不能得到（寶物）。問這是什麼原因呢？如果沒有寶珠的人前往（寶輪山），只能看見老虎、狼、熊，以及紅蛇、青蛇，各種各樣的毒蟲，始終不能看見珍寶。因為看見的都是毒蟲，他的內心極其疑懼，狂亂地奔跑，乃至因此而死亡。珍寶自然存在，而那些尋求珍寶的人，因為福薄罪重，始終不能看見得到。眾生也是這樣，善根非常深厚的人，捧著堅固的信心寶珠，進入大乘深海，取得功德的珍寶，脫離生死痛苦的輪迴。善根微薄的人，（情況則恰恰相反）。

【English Translation】 English version Following this pearl's dwelling place, countless retinues of jade surround it. This profound text and treatise is also just like that. Following its dwelling place, there are great divine kings, as numerous as the dust particles in the ten directions. Each great divine king, respectively leading retinues of gods as numerous as the dust particles in the ten directions, protects this treatise-pearl. If the Correct Dharma is about to perish, and the treatise is shattered into dust, all the divine kings will emit great cries of weeping. Following the dwelling place of the dust particles, they go there and constantly protect it. Those who uphold this treatise have such a number of gods who, whether in life or after death, constantly protect them without leaving. Although the merits are immeasurable, they are briefly described as such.

Chapter Thirty-Eight: Great Determination on Weighing Faults, Reproaching Slander, and Manifesting Sins

Having thus spoken of the Great Determination on Weighing Merits, Praising Faith and Practice, and Manifesting Benefits, next, we shall speak of the Great Determination on Weighing Faults, Reproaching Slander, and Manifesting Sins. What is its appearance? The verse says:

For example, there is a mountain named Baolun Mountain (Treasure Wheel Mountain). This mountain possesses the seven treasures and never has an end. The number of poor people seeking treasures is immeasurable and boundless. There is a pearl that can control treasures, named Ding Boli (Top Glass). If a person has this pearl, they can obtain the seven treasures, be far from the suffering of poverty, and obtain great joy. If a person does not have this pearl, because they cannot control the treasures, they ultimately cannot obtain them all day long. What is the reason for this? If a person without the pearl goes (to Baolun Mountain), they can only see tigers, wolves, bears, and red snakes, green snakes, and various kinds of poisonous insects, and they can never see treasures. Because they see only poisonous creatures, their hearts are extremely doubtful and fearful, and they run wildly until they die. The treasures naturally exist, but those who seek treasures, because their blessings are meager and their sins are heavy, ultimately cannot see and obtain them. Sentient beings are also like this. People with very deep roots of goodness hold the firm pearl of faith, enter the deep sea of the Mahayana, obtain the treasures of merit, and escape the cycle of birth and death. People with meager roots of goodness (experience the opposite).

得見甚深論　　無實信心故　依正作邪解　　受苦輪無期　譬如生盲人　　得妙莊嚴具　無有歡樂事　　癡人亦如是　雖得甚深論　　其愚癡極故　不覺出世寶　　無有學習心　譬如居井龍　　從流水至海　大迷大亂故　　謗海而命終　癡人亦如是　　自所習堅執　定一不移轉　　聞未曾有法　大迷大亂故　　誹謗其廣大　墮落惡道中　　無有出離期　若有眾生類　　見聞斯論教　不信心誹謗　　此人則誹謗　三世一切佛　　三世諸法藏　三世諸僧海　　此人所得罪　無量無量數　　不能知邊際　十方界塵量　　諸佛大菩薩　一時悉出現　　宣說如是量　法門之大海　　專教化此人　經過無量劫　　終不能教化　問所以者何　　唯宣說此法　無餘別道故　　如是眾生類　十方界塵量　　諸佛大菩薩　以大神通力　　向未來遠劫　觀察其限界　　無覺道之期　問所以者何　　不學三十四　大金剛軌則　　到大涅槃岸　無有是處故　　是故諸行者　以勤修方便　　應觀其法海　不能達其原　　妄生誹謗心　墮落惡道中　　無有出離期　決定不應作　　決定不應作　罪業雖無量　　而略說如是◎

大宗地玄文字論卷第十九大正藏第 32 冊

【現代漢語翻譯】現代漢語譯本如果有人沒有真實的信心，卻聽聞了甚深的教義，就會以邪見來理解正確的教義，在痛苦的輪迴中沒有止境。就像一個天生的盲人，得到了精美的裝飾品，卻無法從中獲得任何快樂，愚癡的人也是如此。即使聽聞了甚深的教義，因為他們極其愚癡，也無法察覺這出世的珍寶，沒有學習的心。就像井裡的龍，從流水到了大海，因為極度的迷惑和混亂，誹謗大海而死去。愚癡的人也是這樣，對自己的所學堅執不放，認定一種觀點，不肯改變，聽到從未聽過的佛法，因為極度的迷惑和混亂，誹謗其廣大，墮落到惡道中，沒有脫離的期限。如果有眾生，聽聞了這部論典的教導，不相信而加以誹謗，這個人就是在誹謗過去、現在、未來一切諸佛，過去、現在、未來一切佛法寶藏，過去、現在、未來一切僧眾，這個人所得到的罪過，無量無量，無法知道邊際。即使十方世界如塵沙般多的諸佛大菩薩，同時顯現，宣說這樣的罪過之量，用佛法之大海，專門教化這個人，經過無量劫，最終也不能教化。問：這是什麼原因呢？因為只能宣說此法，沒有其他的道路。像這樣的眾生，即使十方世界如塵沙般多的諸佛大菩薩，以大神通力，向未來遙遠的劫數，觀察他的界限，也沒有覺悟的期限。問：這是什麼原因呢？因為不學習三十四大金剛軌則，就想到達大涅槃（Mahāparinirvāṇa）的彼岸，是沒有這種可能性的。所以修行的人，應該勤修方便，觀察這佛法之海，如果不能通達其根源，妄生誹謗之心，就會墮落到惡道中，沒有脫離的期限。決定不應該這樣做，決定不應該這樣做。罪業雖然無量，但略微說就是這樣。

《大宗地玄文字論》卷第十九

【English Translation】 English version If someone, lacking true faith, encounters profound teachings, They will interpret the correct teachings with wrong views, enduring endless suffering in the cycle of rebirth. Like a person born blind who receives exquisite ornaments, But cannot experience any joy from them, so too is the foolish person. Even if they hear profound teachings, because of their extreme ignorance, They cannot perceive this worldly treasure and have no desire to learn. Like a dragon in a well, who goes from flowing water to the ocean, Because of great confusion and bewilderment, it slanders the ocean and dies. The foolish person is the same, clinging firmly to what they have learned, Fixated on one view, unwilling to change, hearing Dharma they have never heard before, Because of great confusion and bewilderment, they slander its vastness, Falling into evil realms, with no hope of escape. If there are beings who hear the teachings of this treatise, And disbelieve and slander it, this person is slandering All Buddhas of the past, present, and future, all Dharma treasures of the past, present, and future, All Sangha (Saṃgha) communities of the past, present, and future, the sins this person incurs, Are immeasurable, beyond knowing their limits. Even if Buddhas and great Bodhisattvas (Mahāsattvas) as numerous as the dust particles in the ten directions, Were to appear simultaneously and proclaim the measure of such sins, Using the ocean of Dharma to specifically teach this person, Even after countless eons, they could not be taught. Question: What is the reason for this? Because only this Dharma can be proclaimed, There is no other path. Such beings, Even if Buddhas and great Bodhisattvas as numerous as the dust particles in the ten directions, Using their great supernatural powers, towards the distant future eons, Observe their limits, there is no hope of awakening. Question: What is the reason for this? Because without learning the thirty-four Great Vajra (Vajra) precepts, one wishes to reach the shore of Great Nirvana (Mahāparinirvāṇa), Such a thing is not possible. Therefore, practitioners, Should diligently cultivate skillful means and observe this ocean of Dharma, If they cannot understand its source and give rise to slanderous thoughts, They will fall into evil realms, with no hope of escape. Definitely should not do this, definitely should not do this. Although the sins are immeasurable, they are briefly described thus.

The Nineteenth Scroll of the Great Treatise on the Essence of the Ground

No. 1669 大宗地玄文字論

大宗地玄文字論卷第二十

馬鳴菩薩造

真諦三藏譯

◎現示本因決定證成除疑生信大抉擇分第三十九

如是已說校量過患呵責誹謗現示罪業大抉擇分。次當說現示本因決定證成除疑生信大抉擇分。其相云何。偈曰。

我于往昔無量劫　　隨世尊修菩薩行　一時世尊王家奴　　國名金水其王名　寶金輪藏此大王　　有三十億奴婢類　有六十億大白馬　　金銀等寶亦無盡　有最下奴名常信　　于中大王告常信　汝受此六十億馬　　不離守護令無傷　爾時彼奴受諸馬　　常恒不離無傷護　如是六十億白馬　　經一日食百兩金　時常信作如是念　　我身唯一馬眾多　難哉難哉無傷畜　　此諸馬惡馳難禁　今何方便能護持　　常信作是念已訖　則便依師學術方　　術力變作萬白馬　六十億白馬中中　　[(〦/日)(山/大)][(〦/日)(山/大)][打-丁+咒][打-丁+咒]立化馬　發大聲作如是唱　　馬馬皆悉作禮拜　爾時有中中化馬　　皆悉先前作禮拜　余諸馬皆隨禮拜　　作如是事已訖后　化馬責小咎皆殺　　諸馬更皆伏從化　常信所愿悉成就　　都無所憂怪之心　常信更復作是念　

【現代漢語翻譯】現代漢語譯本大宗地玄文字論卷第二十

馬鳴菩薩造

真諦三藏譯

◎現示本因決定證成除疑生信大抉擇分第三十九

如是已說校量過患呵責誹謗現示罪業大抉擇分。次當說現示本因決定證成除疑生信大抉擇分。其相云何。偈曰。

我于往昔無量劫　　隨世尊修菩薩行一時世尊王家奴　　國名金水其王名寶金輪藏此大王　　有三十億奴婢類有六十億大白馬　　金銀等寶亦無盡有最下奴名常信（奴隸的名字）　　于中大王告常信（奴隸的名字）汝受此六十億馬　　不離守護令無傷爾時彼奴受諸馬　　常恒不離無傷護如是六十億白馬　　經一日食百兩金時常信（奴隸的名字）作如是念　　我身唯一馬眾多難哉難哉無傷畜　　此諸馬惡馳難禁今何方便能護持　　常信（奴隸的名字）作是念已訖則便依師學術方　　術力變作萬白馬六十億白馬中中　　[(〦/日)(山/大)][(〦/日)(山/大)][打-丁+咒][打-丁+咒]立化馬發大聲作如是唱　　馬馬皆悉作禮拜爾時有中中化馬　　皆悉先前作禮拜余諸馬皆隨禮拜　　作如是事已訖后化馬責小咎皆殺　　諸馬更皆伏從化常信（奴隸的名字）所愿悉成就　　都無所憂怪之心常信（奴隸的名字）更復作是念

【English Translation】 English version No. 1669 The Great Treatise on the Profound Meaning of the Fundamental Ground

Volume 20 of the Great Treatise on the Profound Meaning of the Fundamental Ground

Composed by Bodhisattva Asvaghosa (馬鳴菩薩)

Translated by Tripitaka Master Paramartha (真諦三藏)

◎ Section 39: The Great Determination on Manifesting the Fundamental Cause, Decisively Proving, Removing Doubts, and Generating Faith

Having thus spoken of the Great Determination on Weighing the Faults, Reproaching Slander, and Manifesting Sinful Deeds, next shall be spoken of the Great Determination on Manifesting the Fundamental Cause, Decisively Proving, Removing Doubts, and Generating Faith. What is its form? The verse says:

'In countless past kalpas (劫), I followed the World Honored One (世尊) and practiced the Bodhisattva path. At one time, the World Honored One (世尊) was a slave in a royal family, the country was named Golden Water (金水), and its king's name was Treasure Golden Wheel Store (寶金輪藏). This great king had thirty billion slaves and servants. There were sixty billion great white horses, and gold, silver, and other treasures were also endless. There was a lowest slave named Chang Xin (常信) [Constant Faith]. Therein, the great king told Chang Xin (常信) [Constant Faith], 'You receive these sixty billion horses, protect them without leaving them, ensuring they are unharmed.' At that time, that slave received all the horses, constantly and invariably protecting them without harm. These sixty billion white horses consumed a hundred taels of gold each day. At that time, Chang Xin (常信) [Constant Faith] thought thus: 'My body is only one, but the horses are many. Difficult, difficult it is to keep them unharmed. These horses are wicked and difficult to restrain. What means can I now use to protect and maintain them?' After Chang Xin (常信) [Constant Faith] finished thinking thus, he then relied on the methods learned from his teacher, using his skill to transform into ten thousand white horses. Among the sixty billion white horses, [unclear characters] established transformed horses. He uttered a great sound, proclaiming thus: 'Horses, all of you, make obeisance!' At that time, some of the transformed horses made obeisance first. The remaining horses all followed and made obeisance. After doing this, the transformed horses rebuked small faults and killed those who committed them. The horses all the more submitted and obeyed the transformed ones. Chang Xin's (常信) [Constant Faith] wishes were all fulfilled, and he had no worries or strange thoughts. Chang Xin (常信) [Constant Faith] further thought thus:'

此諸馬皆從我化　除其為資具黃金　　造作善業易穢報　告諸馬作如是唱　　諦聽諦聽諸畜生　我身並及汝等身　　於過去世心負悔　具作一切惡業障　　亦奴亦馬生此處　恒一切時不自在　　病苦所逼飢寒亂　一時不得其安樂　　若此生中不作善　後世亦受如是報　　去去無有出離期　如宜汝等諸畜生　　除自資具供德處　須臾飢渴感長樂　　我人有思心欲修　無其閑閑空過時　　況汝等畜生之身　形穢心濁修何時　　如宜從我化無逆　其國中有殊勝鳥　　名曰雅音聲覺悟　此鳥聲不可思議　　人聞其音大悲慨　爾時彼六十億馬　　聞常信所語已訖　一時發大聲悲哭　　至十日量無休息　如是諸馬其聲響　　與雅音聲覺悟鳥　平等平等無差別　　爾時常信馬皆喜　百兩金分為二分　　一分以為生長具　一分以為福田分　　福田分五十兩金　造作一金剛佛像　　總有六十億佛像　最上第一大白馬　　名曰長嚴雜色見　常信及諸馬皆死　　第二生中皆悉人　同一眷屬不相離　　出家學道勤修行　彼六十億出家人　　皆名馬鳴無別名　從過去立名字故　　過去常信今釋迦　彼時六十億白馬　　今時六十億馬鳴　最第一馬雜色見　　今時中我身而已　第三生中

【現代漢語翻譯】現代漢語譯本這些馬都聽從我的教化。除了作為生活物資的黃金，用容易敗壞的財物造作善業。告訴所有的馬，這樣唱誦：『仔細聽，仔細聽，這些畜生們！』『我和你們的身體，在過去世都曾心懷悔恨，』『共同造作了一切惡業的障礙，所以今生或為奴隸，或為馬，生於此處，』『恒常不得自在，被病痛所逼迫，受飢寒所擾亂，』『一時都無法得到安樂。如果此生不作善業，』『後世也將遭受同樣的果報，離苦無期。』『所以，你們這些畜生們，除了維持生活的必需品，應供養有德之處，』『即使短暫的飢渴，也能感受到長久的快樂。我們人類有思考能力，想要修行，』『尚且沒有空閑，虛度光陰，更何況你們這些畜生的身體，』『形體污穢，心識混濁，何時才能修行？所以，聽從我的教化，不要違逆。』在那國中，有一種殊勝的鳥，名叫雅音聲覺悟（Gaya Sound Awareness），此鳥的聲音不可思議，人聽到它的聲音會生起大悲心。當時，那六十億匹馬，聽完常信（Chang Xin）所說的話后，一時發出巨大的悲鳴哭泣聲，持續了十日之久，沒有停歇。這些馬的哭泣聲，與雅音聲覺悟鳥（Gaya Sound Awareness）的聲音，平等無差別。當時，常信（Chang Xin）和馬都感到歡喜。將一百兩黃金分為兩份，一份用來作為生活物資，一份用來作為修福田的資金。用修福田的五十兩黃金，造作了一尊金剛佛像，總共有六十億尊佛像。最上等的第一匹大白馬，名叫長嚴雜色見（Chang Yan Za Se Jian）。常信（Chang Xin）和所有的馬都死了，第二世都轉生為人，成為同一眷屬，不相分離，出家學道，勤奮修行。那六十億出家人，都名為馬鳴（Ashvaghosa），沒有其他名字，因為沿用了過去世的名字。過去的常信（Chang Xin）就是現在的釋迦（Shakya），那時的六十億匹白馬，就是現在的六十億馬鳴（Ashvaghosa），最第一的馬長嚴雜色見（Chang Yan Za Se Jian），就是現在我自身。第三世中

【English Translation】 English version These horses all follow my teachings. Except for the gold used as living resources, using easily corruptible wealth to create good karma. Tell all the horses to chant like this: 'Listen carefully, listen carefully, you beasts!' 'My body and your bodies, in past lives, have all been remorseful,' 'Together we created all the obstacles of evil karma, so in this life we are either slaves or horses, born here,' 'Constantly unable to be free, oppressed by illness, disturbed by hunger and cold,' 'Unable to obtain peace and happiness even for a moment. If you do not do good deeds in this life,' 'You will suffer the same retribution in future lives, with no hope of liberation.' 'Therefore, you beasts, besides the necessities of life, should make offerings to virtuous places,' 'Even a brief moment of hunger and thirst can bring lasting happiness. We humans have the ability to think and want to cultivate,' 'Yet we have no free time and waste our time in vain, let alone your bodies as beasts,' 'Your forms are filthy, and your minds are turbid, when will you be able to cultivate? Therefore, follow my teachings and do not resist.' In that country, there is a special bird, named Gaya Sound Awareness (雅音聲覺悟). The sound of this bird is inconceivable, and people who hear its sound will generate great compassion. At that time, those sixty billion horses, after hearing what Chang Xin (常信) said, Simultaneously emitted a huge wail of crying, which lasted for ten days without stopping. The sound of these horses crying, and the sound of the Gaya Sound Awareness bird (雅音聲覺悟), Were equal and without difference. At that time, Chang Xin (常信) and the horses all felt happy. They divided one hundred taels of gold into two parts, one part to be used as living resources, And one part to be used as funds for cultivating merit. With the fifty taels of gold for cultivating merit, They created a Vajra Buddha statue, for a total of sixty billion Buddha statues. The highest and first great white horse, named Chang Yan Za Se Jian (長嚴雜色見). Chang Xin (常信) and all the horses died, and in the second life they were all reborn as humans, Becoming the same family, inseparable, leaving home to study the Way, and diligently cultivating. Those sixty billion monks were all named Ashvaghosa (馬鳴), with no other names, Because they continued to use the names from their past lives. The Chang Xin (常信) of the past is the Shakya (釋迦) of the present, The sixty billion white horses of that time are the sixty billion Ashvaghosas (馬鳴) of the present, The very first horse, Chang Yan Za Se Jian (長嚴雜色見), is now my own body. In the third life

亦人身　　隨世尊行菩薩行　第四生中亦得人　　隨世尊習忍辱行　轉轉經過五百生　　次生中瞋因緣故　得重蛇身受大苦　　次生中受大魚身　次生中亦得蛇身　　以蛇身詣世尊所　投體懺悔發慚愧　　以偈表意發大心　次生中得人同分　　隨世尊發願系屬　則世尊作如是愿　　我若成覺道圓滿　宣說百億修多羅　　普利益廣略眾生　我則作如是誓願　　造作一百釋明論　分利益廣略眾生　　如次後后經多生　世尊滿足行因海　　安住法界山王位　我亦漸漸修因行　　證入第八不動地　我則往詣世尊所　　稽首頂禮立一面　爾時世尊告我言　　我念往昔無量劫　汝我同住一處中　　發願作系屬因緣　如宜汝造作論教　　我滅度后興正法　我則更頂禮和南　　向世尊作如是白　我今不知作論法　　雅闇都無所覺達　唯愿世尊為迷子　　開曉造作論教法　爾時世尊告我言　　善哉善哉善男子　諦聽諦聽善思念　　我當爲汝分別說　善男子諸佛法藏　　無量無邊不說劫　無窮盡亦無分界　　如是無量法藏海　若廣說論若略說　　皆通該攝無餘持　是名造作論教法　　我亦重疑更作請　法門海無量無邊　　我今未滿福智海　居學位中未究竟　　皆攝無餘持何得　

【現代漢語翻譯】現代漢語譯本也轉生為人，追隨世尊（Śākyamuni，釋迦牟尼）修行菩薩行。第四次轉生為人，跟隨世尊學習忍辱行。輾轉經過五百世，下一次轉生因為嗔恨的因緣，得到沉重的蛇身，遭受巨大的痛苦。下一次轉生，得到巨大的魚身。下一次轉生也得到蛇身，以蛇身前往世尊處，投身懺悔，生起慚愧心，用偈頌表達心意，發起大愿。下一次轉生得到人的身份，跟隨世尊發願結下因緣。於是世尊這樣發願：『我如果成就覺悟之道圓滿，宣說百億修多羅（sūtra，經），普遍利益廣大眾生和簡略的眾生，』『我就發這樣的誓願：造作一百部釋明論，』『分別利益廣大眾生和簡略的眾生。』像這樣一次又一次經過多次轉生，世尊圓滿了修行因地的無量功德，安住在法界山王的位置。我也漸漸地修習因地的修行，證入第八不動地。我就前往世尊處，稽首頂禮，站立在一旁。這時世尊告訴我：『我回憶往昔無量劫，你我同住在一個地方，發願結下因緣。按照適宜的，你造作論教，我滅度后弘揚正法。』我再次頂禮，向世尊這樣稟告：『我現在不知道造論的方法，對於深奧的道理都毫無覺悟。』『唯愿世尊為我這個迷惑的弟子，開示造作論教的方法。』這時世尊告訴我：『好啊！好啊！善男子！』『仔細聽，仔細聽，好好思考，我當爲你分別解說。』『善男子，諸佛的法藏，無量無邊，經歷無數劫也說不完，』『無窮無盡，也沒有邊際。像這樣無量的法藏海，』『如果廣說論，如果略說論，都能全部包含攝取，沒有遺漏。』『這叫做造作論教的方法。』我又再次疑惑，再次請求：『法門像大海一樣無量無邊，我現在還沒有圓滿福德和智慧的海洋，』『處於學習的階段，還沒有究竟，怎麼能全部攝取沒有遺漏呢？』

【English Translation】 English version Also being born as a human, following the World Honored One (Śākyamuni) in practicing the Bodhisattva path. In the fourth rebirth, also attaining human form, following the World Honored One in practicing patience. Passing through five hundred lifetimes, in the next life, due to the cause of anger, Obtaining a heavy snake body, enduring great suffering. In the next life, receiving a great fish body. In the next life, also obtaining a snake body, with the snake body going to the World Honored One's place, Casting the body in repentance, generating shame and remorse, expressing intentions with verses, and making great vows. In the next life, obtaining a human form, following the World Honored One in making vows and establishing a connection. Then the World Honored One made such a vow: 'If I achieve the complete enlightenment of the path, Proclaiming hundreds of millions of sūtras (sūtra), universally benefiting vast and concise beings,' 'Then I will make such a vow: to create one hundred treatises explaining the meaning,' 'Separately benefiting vast and concise beings.' Like this, again and again, passing through many lifetimes, The World Honored One fulfilled the ocean of causes for practice, abiding in the position of the King of Mountains in the Dharma Realm. I also gradually cultivated the causes for practice, entering the eighth immovable ground. Then I went to the World Honored One's place, bowed my head in reverence, and stood to one side. At that time, the World Honored One told me: 'I remember in the past, countless kalpas, You and I lived in the same place, making vows and establishing a connection. As appropriate, you create treatises and teachings, and after my extinction, promote the true Dharma.' I then bowed again and reported to the World Honored One: 'Now I do not know the method of creating treatises, and I have no awareness of the profound principles.' 'I only wish that the World Honored One would enlighten me, a confused disciple, and reveal the method of creating treatises and teachings.' At that time, the World Honored One told me: 'Good! Good! Good man!' 'Listen carefully, listen carefully, think carefully, and I will explain it to you separately.' 'Good man, the Dharma treasury of all Buddhas is immeasurable and boundless, and cannot be fully described even in countless kalpas,' 'It is endless and without boundaries. Like this immeasurable ocean of Dharma treasury,' 'Whether speaking extensively about treatises or speaking concisely, it can all be included and encompassed without omission.' 'This is called the method of creating treatises and teachings.' I was again doubtful and made another request: 'The Dharma gate is like an ocean, immeasurable and boundless. Now I have not yet fulfilled the ocean of merit and wisdom,' 'Being in the stage of learning and not yet reaching the ultimate, how can I encompass everything without omission?'

爾時世尊告我言　　法門大海雖無量　有攝無量宗本法　　若具攝此宗本法　是名說攝諸法藏　　我亦更作如是白　云何名為宗本法　　其數幾有可知不　爾時世尊告我言　　所言宗本法體者　謂三十四法大海　　若有論者具此法　名言圓滿大海論　　若有論者不具者　名言一分小智論　　以如是大要因緣　我今依三十四法　　該攝安立無餘說　因緣品類雖無量　　而總言略說如是

勸持流通發大愿海大抉擇分第四十

如是已說現示本因決定證成除疑生信大抉擇分。次當說勸持流通發大愿海大抉擇分。其相云何。偈曰。

愿此圓滿大海論　　遍不思議塵剎中　出生無量般若日　　消除無邊無明闇　轉作三寶之大海　　無非法而功德藏　非請感周遍相應　　非勸策自然成就

大宗地玄文字論卷第二十

【現代漢語翻譯】現代漢語譯本這時，世尊告訴我，佛法之門如大海般浩瀚無量，其中有一種能總攝無量宗派根本的法門。如果能具備並總攝這種宗本之法，就可稱為宣說了總攝一切佛法的寶藏。我於是再次請問：『什麼叫做宗本之法？它的數量有多少，可以知曉嗎？』這時，世尊告訴我，『所說的宗本之法，其本體，是指三十四法的大海。如果論述者具備這三十四法，他的言論就可稱為圓滿的大海之論；如果論述者不具備這些法，他的言論就只能算是一知半解的小智慧之論。』因為這樣重大的因緣，我現在依據這三十四法，全面地概括、安立，毫無遺漏地宣說。因緣的品類雖然無量，但總而言之，簡略地說就是這樣。

勸請受持流通，發起廣大誓願海的大抉擇分第四十

像這樣已經宣說了顯示根本因，決定證成，消除疑惑，生起信心的大抉擇分。接下來應當宣說勸請受持流通，發起廣大誓願海的大抉擇分。它的相狀是怎樣的呢？偈頌說：

『愿此圓滿的大海之論，遍佈不可思議的微塵國土中，出生無量的般若（prajna，智慧）之日，消除無邊的無明（avidya，愚昧）黑暗。轉變成三寶（triratna，佛法僧）的大海，沒有哪一種法不是功德的寶藏。無需請求感應就能周遍相應，無需勸勉策勵自然就能成就。』

大宗地玄文字論卷第二十

【English Translation】 English version At that time, the World Honored One (世尊, Shìzūn) said to me, 'The Dharma (法, Fǎ) gate is like a vast and immeasurable ocean, Among them, there is a Dharma that can encompass the fundamental principles of countless schools. If one possesses and encompasses this fundamental Dharma, It can be called expounding the treasure of all Dharmas. I then asked again: 'What is called the fundamental Dharma? Is its number knowable?' At that time, the World Honored One (世尊, Shìzūn) said to me, 'The essence of the so-called fundamental Dharma, Refers to the ocean of the Thirty-four Dharmas. If a debater possesses these Thirty-four Dharmas, His discourse can be called a complete ocean of discourse; if a debater does not possess these Dharmas, His discourse can only be considered a small wisdom of partial understanding.' Because of such a significant cause and condition, I now rely on these Thirty-four Dharmas, To comprehensively summarize, establish, and explain without omission. Although the categories of causes and conditions are immeasurable, In summary, briefly speaking, it is like this.

The Fortieth Section: Exhorting to Uphold and Propagate, Arousing Great Vows and the Great Decisive Selection

Having thus explained the Great Decisive Selection of revealing the fundamental cause, decisively proving, eliminating doubts, and generating faith. Next, we should explain the Great Decisive Selection of exhorting to uphold and propagate, arousing great vows and the ocean of great vows. What is its appearance? The verse says:

'May this complete ocean of discourse pervade the inconceivable dust-like lands, Giving birth to countless suns of Prajna (般若, wisdom), eliminating the boundless darkness of Avidya (無明, ignorance). Transforming into the ocean of the Three Jewels (三寶, Triratna - Buddha, Dharma, Sangha), there is no Dharma that is not a treasure of merit. Without request, the response is pervasive and corresponding; without exhortation, it naturally achieves.'

The Twentieth Scroll of the Great Ground Profound Text Treatise