維摩義記 2.70

2.70

自下第四依前第二自利之行明修成相。於中初明修世間行。「心淨歡喜起近賢」下，修出世行。修世行中，句別有五：前二自分，後三勝進。自分中，「敬事一切起除慢」者，修攝法行。於有德者尊仰求法，名敬一切。以敬求法，遠離慢高，名除慢法。「於身命財起三堅」者，修隨法行。捨離生死無常三分，求於出世常身命財，名起三堅。後勝進中，「於六念中起思念」者，起修始也。念佛法僧戒施及天，是其六念、菩薩於此常起思念。「於六和敬起質直心」，行修次也。行修不乖，故於六和起質直心。身口意同即以為三，同戒同施及與同見復以為三，通前六也。此六和敬，便相愛敬，名六和敬。實心相敬而無諂偽，名起直心。「正行善法起於淨命」，行修終也。行成合法，名為正行。不以此行求餘名利，故起淨命。上來五句，修地前行。下修出世。「心淨歡喜起近賢聖」，是初地行。於三寶中淨信不疑名為心淨，又證離染亦名心淨。初證多悅，故曰歡喜。入菩提位生在佛家，名近賢聖。次下兩句是二地行。「不憎惡人起調伏心」，離煩惱垢，瞋過最重，故偏說離。「以出家法起於深心」，明離業垢。於出家戒求欲慇重，故起深心。次下三句是三地行。「以如說行起多聞」者，聞慧行也。為行故聞，故說以行起多聞矣。「以無諍法起空閑」者，思慧行也。為息言諍，故空閑處寂靜思惟，如說行者乃得佛法，不可但以口言而得。「趣向佛慧起宴坐」者，修慧行也。為欲趣求四地已上無生行慧，修世八禪，名起宴坐。又為求佛無障礙智，度眾生故，修世八禪，名起宴坐。次下一句，四地乃至七地之行，為求出世無漏真德。「解眾生縛」，修習四地至七地行，名修行地。亦可求佛無障礙智，解眾生縛，修習四地至七地行，名修行地。次下一句是八地行。「以具相好」，求佛正報。「及淨佛土」，求佛依果。為得此二，修起福業。次下一句是九地行。言「知一切眾生心念」，是九地中入行成就。「如應說法」，是九地中說成就也。此二智能故起智業。次下三句是十地行。前二十地自分之行，後一勝進趣佛之行。前自分中，初入證行。「知一切法不取不捨入一相」者，證法平等，無淨可取、無染可捨、故入一相。又證平等，不取有相，名為不取；亦不捨有，專著於無，名為不捨。以離有無，故入一相。修成此德，名「起慧業」。下起教行。「斷一切惱」，離煩惱障。「斷一切礙」，明離報障。「斷一切不善」，明離業障。修此三治，名「起一切善」。如《地持》說「諸根成就解脫報障，善根成就解脫業障，智慧成就解脫煩惱。」此等通名一切善業，修成名起。亦可前慧是第十地智慧莊嚴，此一切善是第十地福德莊嚴。下勝進中，「一切智慧」，是佛如來智慧莊嚴。「一切善法」，是佛如來福德莊嚴。為得此二，故「起一切助佛道法」。前總、次別，下總結嘆。「是為法施」，是總結也。「若菩薩」下，是嘆勝也。「住是法施」，行廣益人名「大施主」，能消物養生世福善名「世福田」。上來第一約就行修以明法施。

Fourth, below, relying on the preceding second practice of self-benefit, the characteristics of the accomplishment of cultivation are explained. Therein, it first explains the cultivation of mundane practices. From 'with a mind pure and joyful, arousing drawing near to the worthy' onward, it explains the cultivation of supramundane practices. In cultivating mundane practices, distinctly there are five phrases: the first two are the fundamental stage (svabhāva/svaka-bhūmi), and the latter three are superior progression (viśeṣa-gamanā). In the fundamental stage, 'respectfully serving all, arousing the removal of arrogance' is the cultivation of the practice of gathering dharmas. Looking up with reverence to those who possess virtue and seeking the Dharma is called respecting all. By seeking the Dharma with respect, one distances oneself from haughty arrogance; this is called the dharma of removing arrogance. 'With regard to body, life, and wealth, arousing the three stabilities' is the cultivation of the practice that accords with the Dharma. Renouncing the three conditioned components of saṃsāric impermanence and seeking the supramundane permanent body, life, and wealth is called arousing the three stabilities. In the subsequent superior progression, 'among the six recollections, arousing mindful contemplation' is the beginning of generating cultivation. Recollecting the Buddha, Dharma, Saṅgha, precepts, giving, and devas: these are the six recollections; the bodhisattva constantly arouses mindful contemplation regarding them. 'Toward the six harmonious respects, arousing a straightforward mind' is the progression of the cultivation of practice. Practices cultivated do not conflict; hence toward the six harmonious respects one arouses a straightforward mind. Identity of body, speech, and mind constitutes three; shared precepts, shared giving, and shared views further constitute three, making six together with the former. Through these six harmonious respects, one comes to cherish and respect one another; hence they are called the six harmonious respects. Truly respecting one another in mind without flattery or hypocrisy is called arousing a straightforward mind. 'Correctly practicing wholesome dharmas, arousing pure livelihood' is the conclusion of the cultivation of practice. When practice is accomplished and accords with the Dharma, it is called correct practice. Not seeking other fame or profit through this practice, one therefore arouses pure livelihood. The preceding five phrases cultivate practices prior to the bhūmis. Below, supramundane practice is cultivated. 'With a mind pure and joyful, arousing drawing near to the worthy and noble' is the practice of the first bhūmi. Pure faith without doubt in the Three Jewels is called a pure mind; also, realizing freedom from defilement is called a pure mind. At the initial realization there is much joy; hence it is called joyful. Entering the position of bodhi and being born into the Buddha's household is called drawing near to the worthy and noble. The next two phrases are the practice of the second bhūmi. 'Not hating evil persons, arousing a subdued mind' departs from the defilement of afflictions; anger's fault being the gravest, its abandonment is specifically spoken of. 'By means of the dharma of leaving home, arousing the profound mind' clarifies departing from the defilement of karma. Seeking the renunciant precepts with earnest intent, one therefore arouses the profound mind. The next three phrases are the practice of the third bhūmi. 'Practicing in accord with what is taught, arousing extensive hearing' is the practice of hearing-wisdom. Hearing for the sake of practice; hence it is said that through practice one arouses extensive hearing. 'By means of the dharma of non-contention, arousing a secluded retreat' is the practice of reflection-wisdom. To put an end to verbal contention, one quietly reflects in a secluded place; one who practices in accord with what is taught will alone attain the Buddha-dharma, which cannot be attained merely by word of mouth. 'Proceeding toward the Buddha's wisdom, arousing quiet sitting' is the practice of cultivation-wisdom. In order to proceed toward seeking the wisdom of unborn practice from the fourth bhūmi and above, one cultivates the eight mundane dhyānas; this is called arousing quiet sitting. Also, in order to seek the Buddha's unhindered wisdom and deliver sentient beings, one cultivates the eight mundane dhyānas; this is called arousing quiet sitting. The next phrase is the practice from the fourth bhūmi up to the seventh bhūmi: seeking supramundane, untainted, true virtue. 'Untying the bonds of sentient beings', cultivating the practices of the fourth through seventh bhūmis, is called cultivating the bhūmis. Alternatively, seeking the Buddha's unhindered wisdom to untie the bonds of sentient beings, cultivating the practices of the fourth through seventh bhūmis, is called cultivating the bhūmis. The next phrase is the practice of the eighth bhūmi. 'By being endowed with marks and signs', one seeks the Buddha's direct reward (vipāka). 'And purifying the buddha-land', one seeks the Buddha's dependent result (āśraya-phala). In order to attain these two, one cultivates and arouses meritorious karma. The next phrase is the practice of the ninth bhūmi. The words 'knowing the thoughts of all sentient beings' are the accomplishment of entry into practice in the ninth bhūmi. 'Teaching the Dharma as appropriate' is the accomplishment of preaching in the ninth bhūmi. Because of these two kinds of wisdom, one arouses wisdom-karma. The next three phrases are the practice of the tenth bhūmi. The first two are practices of the tenth bhūmi's own stage; the latter one is the practice of superior progression proceeding toward Buddhahood. In the former fundamental stage, first is the practice of entry into realization. 'Knowing that all dharmas are neither grasped nor abandoned, entering the single sign' means realizing the equality of dharmas: there is no purity that can be grasped, and no defilement that can be abandoned, hence entering the single sign. Moreover, realizing equality, not grasping at the signs of existence is called not grasping; nor abandoning existence to be exclusively attached to non-existence is called not abandoning. Being free from existence and non-existence, one therefore enters the single sign. Accomplishing this virtue through cultivation is called 'arousing wisdom-karma'. Below, one generates transformative practice. 'Severing all afflictions' departs from the affliction-hindrance. 'Severing all obstructions' clarifies departing from the retribution-hindrance. 'Severing all unwholesome things' clarifies departing from the karmic hindrance. Cultivating these three remedies is called 'arousing all wholesome qualities'. As the Bodhisattvabhūmi says: 'Accomplishment of the faculties liberates from the retribution-hindrance; accomplishment of wholesome roots liberates from the karmic hindrance; accomplishment of wisdom liberates from afflictions.' These are collectively called all wholesome karmas; when accomplished through cultivation, they are called aroused. Alternatively, the former wisdom is the adornment of wisdom of the tenth bhūmi, and these all-wholesome qualities are the adornment of merit of the tenth bhūmi. In the superior progression below, 'all-wisdom' is the Tathāgata Buddha's adornment of wisdom. 'All wholesome dharmas' are the Tathāgata Buddha's adornment of merit. In order to attain these two, one therefore 'arouses all dharmas that aid the path to Buddhahood'. First general, next particular, below is a general conclusion and praise. 'This is the gift of Dharma' is the general conclusion. From 'If a bodhisattva' onward is the praise of excellence. 'Abiding in this gift of Dharma': broad practice benefiting others is called a 'great master of giving'; being able to digest [offerings of] goods and sustain the merit and goodness of worldly beings is called a 'field of merit for the world'. The above is the first part, explaining the gift of Dharma by reference to the cultivation of practice.