維摩義記 1.29

1.29

自下第二隨位別歎初地至十地德。何故須然？菩薩住於一地之中，普攝一切諸地功德，故歷諸位而以歎之。言「布施」者，初地功德。言「持戒」者，二地功德。言「忍辱」者，三地功德。言「精進」者，四地功德。言「禪定」者，五地功德。言「智慧」者，六地功德。六度之義，廣如別章。此應具論，今釋名。言布施者，以己財事分布與他，名之為布；惙己惠人，目之為施。言持戒者，胡名尸羅，此方正音名為清涼。三業炎非焚燒行人，事等如熱，戒能防息故號清涼。此清涼行，有能禁防止息之義，故復名戒；堅守名持。言忍辱者，他人加惡名之為辱，於辱能安說之為忍。言精進者，陳心於法名之為精，精心務達說以為進。言禪定者，禪那胡語，此翻名為思惟修習。上界靜法審觀方成，名思惟修。又亦名為功德叢林，此乃從其所生為名，能生多德是故為功德叢林。言智慧者，照見名智，觀達稱慧。此六，經中名波羅蜜，是外國語，此名度，又亦翻之名到彼岸。所言度者，《地持論》中說有三義：一者時度，此之六行種性已上度三阿僧祇方始成滿；二者果度，此六能得大菩提果；三自性清淨度，此六能得破情相到法實際。具此三義，故名為度。言「到彼岸」者，如龍樹說，解有三義：一能捨離生死此岸，到於無上涅槃彼岸，同前果度。二能捨離生死涅槃有相此岸，到於平等無相彼岸，與前自性度義相似。三能捨離六弊此岸到於六度究竟彼岸，名到彼岸。因修至成，故名始修為能到矣。具此三義，名到彼岸。此六同時，隨位且分，檀寄初地乃至波若在第六地，如《地經》說。「及方便力無不具足」，七地功德。七地修習十方便慧，發起勝行，名方便力無不具足。「逮無所得不起法忍」，八地功德。逮謂及也，亦曰至也。無所得者，理中無淨可得。此諸菩薩破去情相到無得處，是故名為逮無所得。不起法忍，猶是經中無生法忍。由逮無得，是故便成不起法忍，不見淨法可生起故。「已能隨」等，九地功德。已能隨順轉不退輪，是九地中說成就矣。謂能隨生轉妙法輪，久堪化益，故曰已能。化順物機，名為隨順。說授名轉。不退輪者，經中或說三業為輪，或復宣說佛法為輪。今此所論名為輪者，如彼轉輪聖王輪寶，能摧剛強，轉下眾生上昇虛空。佛法如是，能摧眾生惡不善法，轉下眾生上入佛道，故名為輪。一得永住故，故不退。「善解法相」，是九地中智成就也。「知眾生根」，是九地中入行成就。「蓋諸大眾得無畏」下，十地功德。蓋諸人眾，得無所畏利他功德。十地學窮，故蓋大眾。起說不怯，故得無畏。「功德」已下，明其自利功德智慧。以修心者妙德嚴心，功者是其功德莊嚴，智慧是智慧莊嚴。此二莊嚴，廣如別章。此應具論，然今且可釋其名字。其功德者亦名福德，福謂福利，善能資潤福利行人，故名為福。是其善行家德，故名福德，如清冷等是水家德。功謂功能，善有資潤利益之功，故名為功。還是善行家德，故名功德。言智慧者，依如《毘曇》，決斷名智，對諸忍故。若依《成實》，無著名智，別想識故。通相以論，知法名智，觀達稱慧。此智與慧通釋一物，隨義別分非無差異。異相如何？依如《地持》，知世諦者名之為智，知第一義說以為慧，故彼文言「於一切法部分知者名智波羅蜜，於第一義開覺名波若波羅蜜。」《涅槃》亦然。若依《地論》，證第一義名隨智者，了達教法名隨慧者，皆德無傷。此二經中名為莊嚴，亦名律儀，亦曰助法，亦復說之為菩提具。言莊嚴者，如《涅槃》說，能嚴行人故曰莊嚴。又復諸行共相莊飾，亦曰莊嚴，如莊嚴具眾寶間錯。言律儀者，如《地持》說，此二內調故名為律，令法稱儀。言助法者，望果為言，資順菩提故云助法。能為佛因，故復說之為菩提具。依此二行修練己心，故曰修心。「相好」已下，勝相嚴身，表德名相，愜情稱好。用此莊形，故曰嚴身。相好嚴身過餘世報，名「色第一」。不假餘瑩，故捨世間所有飾好。

From here below, the second [part] praises their virtues individually according to their stages, from the first bhūmi to the tenth bhūmi. Why is this necessary? Because a bodhisattva abiding in a single bhūmi universally encompasses all the merits of every bhūmi; therefore, [the text] goes through the various stages to praise them. When it says "generosity" (dāna), this is the virtue of the first bhūmi. When it says "morality" (śīla), this is the virtue of the second bhūmi. When it says "patience" (kṣānti), this is the virtue of the third bhūmi. When it says "vigor" (vīrya), this is the virtue of the fourth bhūmi. When it says "meditation" (dhyāna), this is the virtue of the fifth bhūmi. When it says "wisdom" (prajñā), this is the virtue of the sixth bhūmi. The meaning of the six pāramitās is set forth extensively in a separate chapter. Although they ought to be fully discussed here, I will now explain their names. Generosity means distributing one's own wealth and goods to give to others—this is called "extension" (bu); parting with what is one's own to bestow it on people is termed "giving" (shi). Morality is called śīla in the foreign tongue; its standard translation in this land is "coolness". The burning errors of the three karmas scorch practitioners like heat, and since morality can guard against and extinguish them, it is called "coolness". This cool practice has the sense of being able to prohibit, guard against, and extinguish; therefore, it is also called "discipline" (jie); holding it firmly is called "upholding" (chi). Patience means: when others inflict harm, this is called "affront"; being able to rest at ease in the face of affront is called "patience". Vigor means: focusing the mind on the Dharma is called "refined" (jing); bringing the refined mind to bear on attaining the goal is called "advancing" (jin). Meditation means: dhyāna in the foreign tongue, translated here as "cultivation through reflection". The tranquil dharmas of the higher realms are accomplished only through careful contemplation, which is called "cultivation through reflection". It is also called "a grove of merits"; this is named after what it produces, for being able to produce many virtues, it is a grove of merits. Wisdom means: illuminating and seeing is called "knowledge" (zhi); observing and penetrating is termed "insight" (hui). These six are called pāramitā in the sūtras, which is a foreign word; here it is called "crossing over", and is also translated as "reaching the other shore". As for "crossing over", the Bodhisattvabhūmi explains three meanings: first, crossing over in time, for these six practices, from the stage of lineage upward, cross three asaṃkhyeyas before they are first perfected and fulfilled; second, crossing over to the fruit, for these six can attain the fruit of great awakening; third, crossing over through intrinsic purity, for these six can shatter emotional characteristics and arrive at the true limit of dharmas. Possessing these three meanings, it is therefore called "crossing over". As for "reaching the other shore", as Nāgārjuna explained, there are three meanings: first, being able to abandon this shore of saṃsāra and reach the other shore of unsurpassed nirvāṇa, which is identical to the aforementioned crossing over to the fruit; second, being able to abandon this shore of the signs of saṃsāra and nirvāṇa and reach the other shore of equality and signlessness, which resembles the aforementioned crossing over through intrinsic nature; third, being able to abandon this shore of the six flaws and reach the other shore of the ultimate fulfillment of the six pāramitās—this is called reaching the other shore. Because one practices from cause to fruition, initial practice is termed being able to reach it. Possessing these three meanings, it is called reaching the other shore. These six are simultaneous, yet provisionally distinguished according to stages: dāna corresponds to the first bhūmi and up to prajñā on the sixth bhūmi, as explained in the Daśabhūmika Sūtra. "And the power of upāya is fully possessed" is the virtue of the seventh bhūmi. On the seventh bhūmi, one cultivates the ten wisdoms of upāya and gives rise to superior practices; this is called "the power of upāya is fully possessed". "Attaining the tolerance of non-arising dharmas that are non-apprehendable" is the virtue of the eighth bhūmi. "Attaining" means reaching or arriving at. "Non-apprehendable" means that within the principle there is no purity that can be apprehended. These bodhisattvas shatter emotional characteristics and reach the state of non-attainment; therefore, it is called "attaining the non-apprehendable". "Tolerance of non-arising dharmas" is the tolerance of the non-arising of dharmas found in the sūtras. Due to attaining non-apprehendability, they thereby achieve the tolerance of non-arising dharmas, because they do not see any pure dharma that can arise. "Already able to follow and turn..." and so forth is the virtue of the ninth bhūmi. Already being able to follow and turn the wheel of non-retrogression is the accomplishment in preaching on the ninth bhūmi. It means being able to turn the wonderful Dharma wheel in accord with living beings, having long been capable of transforming and benefiting them; hence it says "already able". Transforming in accord with the capacities of beings is called "following". Speaking and imparting is called "turning". As for the "wheel of non-retrogression", sūtras sometimes describe the three karmas as the wheel, or proclaim the Buddha-Dharma as the wheel. In the present discussion, the reason it is called a wheel is that, like the wheel treasure of a wheel-turning sage king, it can crush what is unyielding and transfer lowly sentient beings up into empty space. The Buddha-Dharma is like this: it can crush the evil and unwholesome dharmas of sentient beings and transfer lowly sentient beings upward into the Buddha Path; therefore, it is called a wheel. Because once attained it is permanently maintained, it is "non-retrogressing". "Skilfully understanding the characteristics of dharmas" is the accomplishment in wisdom on the ninth bhūmi. "Knowing the faculties of sentient beings" is the accomplishment in entering into practice on the ninth bhūmi. From "surpassing the great assembly and attaining fearlessness" downward is the virtue of the tenth bhūmi. Surpassing the multitudes and attaining fearlessness is the virtue of benefiting others. On the tenth bhūmi, their learning is exhaustive; hence they surpass the great assembly. In speaking, they have no timidity; hence they attain fearlessness. From "merit" downward explains their merit and wisdom for self-benefit. "Those who cultivate their minds" means adorning the mind with wondrous virtues; "merit" is the adornment of merit, and "wisdom" is the adornment of wisdom. These two adornments are extensively discussed in a separate chapter. While they ought to be fully discussed here, for now we may just explain their names. Merit is also called blessedness. Blessedness means benefit; wholesome [deeds] can nourish and benefit practitioners, so they are called blessedness. Because it is a virtue belonging to wholesome practice, it is called blessed merit, just as coolness and so forth are virtues belonging to water. Function means efficacy; wholesome [deeds] have the efficacy of nourishing and benefiting, so they are called merit. This is still a virtue belonging to wholesome practice, so it is called merit. As for wisdom, according to the Abhidharma, making decisions is called knowledge, because it corresponds to the various tolerances. According to the Tattvasiddhi, non-attachment is called knowledge, because it distinguishes perceptions and consciousness. Speaking generally, knowing dharmas is called knowledge, while observing and penetrating is called insight. This knowledge and insight are collectively explained as one thing, yet when distinguished according to their meanings, there are indeed differences. What are the different characteristics? According to the Bodhisattvabhūmi, knowing conventional truth is called knowledge, while knowing the ultimate truth is called insight. Hence its text states: "Knowing the aspects of all dharmas is called the knowledge pāramitā; awakening to the ultimate truth is called the prajñāpāramitā." The Nirvāṇa Sūtra says the same. If we rely on the Daśabhūmika-śāstra, realizing the ultimate truth is termed "following knowledge", while thoroughly comprehending the scriptural teachings is termed "following insight"; neither virtue is impaired. In the sūtras, these two are called adornments, also called moral discipline, also called auxiliary dharmas, and also spoken of as the requisites for bodhi. "Adornment": as the Nirvāṇa Sūtra says, because they can adorn the practitioner, they are called adornments. Moreover, the various practices mutually adorn one another, which is also called adornment, like adornments interlaid with various jewels. "Moral discipline": as the Bodhisattvabhūmi says, because these two internally regulate [the practitioner], they are called discipline, causing actions to conform to propriety. "Auxiliary dharmas": speaking in view of the fruit, because they nurture and accord with bodhi, they are called auxiliary dharmas. Because they can serve as causes for buddhahood, they are also spoken of as the requisites for bodhi. Relying on these two practices to refine one's mind is what is called "cultivating the mind". From "marks and secondary signs" downward, superior marks adorn the body: manifesting virtue is called a "mark" (lakṣaṇa); pleasing the heart is called a "secondary sign" (anuvyañjana). Using these to adorn the physical form is called "adorning the body". Because marks and secondary signs adorning the body surpass other worldly retributions, this is called "foremost physical form". Because it does not rely on any other polish, they "renounce all ornaments of the world".