維摩義記 1.29

1.29

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".