大般涅槃經集解 27.29

27.29

案僧亮曰：初地也。說聖行果，明戒分所得，非直一戒便獲此地。下云「四魔不能動」，明戒始終之能耳。僧宗曰：第七科，結果也。今初地，實云歡喜，而稱不動者，正言不為怖畏所動。不墮者，既登初住，無還凡理也。不退者，不起二乘心也。第二釋不動，云不為貪恚所動也。第三釋不動，云不為四魔所動。理推不應爾，但菩薩捨壽之時，不以死苦移念故耳。寶亮曰：第六結果也。戒定慧悉結在初地。夫不脩則已，脩則俱脩，豈容但戒而無定耶？所以結有前後者，逐義勢耳。爾時戒心堅固，所以結之不動耳。定以靜攝安忍，即結堪忍也。慧以照了離畏，即結無畏也。戒是定因，因定發慧，以次第也。

Sengliang states: This is the first stage (bhūmi). Explaining the fruition of noble conduct clarifies what is obtained in the category of precepts; it is not that a single precept alone immediately secures this stage. Below, it says that 'the four māras cannot shake [him],' clarifying the capacity of the precepts from beginning to end. Sengzong states: The seventh section concludes with the fruition. Now the first stage is properly called Joyous (Pramuditā), yet it is termed 'unshakable' precisely because it is not shaken by fear. 'Not falling' means that having mounted the first dwelling, there is no principle of returning to the ordinary state. 'Non-retrogressing' means not giving rise to the mindset of the two vehicles. The second explanation of 'unshakable' says that one is not shaken by greed or anger. The third explanation of 'unshakable' says that one is not shaken by the four māras. Through reasoned inference it should not be so, but simply that when the bodhisattva relinquishes life, his mindfulness is not displaced by the suffering of death. Baoliang states: The sixth [section] concludes with the fruition. Precepts, concentration, and wisdom are all concluded at the first stage. Now, if one does not cultivate them, that is the end of it; but if one cultivates them, one cultivates them together—how could there merely be precepts without concentration? The reason the conclusions have an order of earlier and later is merely following the progression of the meaning. At that time, the mind of the precepts is steadfast, so it is concluded with 'unshakable'. Concentration gathers in stillness and patiently endures, so it concludes with 'patient endurance'. Wisdom illuminates and departs from fear, so it concludes with 'fearlessness'. Precepts are the cause of concentration, and due to concentration wisdom is generated; this is the sequential order.