維摩經略疏 6.40

6.40

「布施」下，次二十五番橫約諸行明道場義。別教六度竪對六地，下諸法門從七地至十地。今圓初心即是橫明，以橫望竪即其車高廣。文為五：一約六度自行、二約四等等化他、三約多聞進修觀諦、四約降魔說法、五約力無畏果德。一約六度者，即是行本。六度皆具五種，四權一實，具如前釋。「布施是道場」者，初發心住檀波羅蜜，捨一切慳心、顯布施法身，即道場。「不望報」者，住真修檀，不望世間及緣修報。「持戒是道場」者，初發心住此尸波羅蜜，破一切惡業、顯真戒法身，即是道場。尸中具一切佛法，即是得願具足。「忍辱是道場」，初發心住此羼提波羅蜜，能除法界瞋恚、顯真忍辱法身，即是道場。既具權實慈忍之力，於法界眾生心無罣礙。「精進是道場」，初發心住此精進，能離法界事理懈怠、得真精進法身，即是道場。自然流入，即「無懈怠」。「禪定是道場」，初發心住此禪定，能除法界一切散亂、顯真禪定法身，即是道場。於事理諸禪出入自在，即是「心調柔」也。「智慧是道場」，初發心住此智慧，能斷法界一切無明、顯真智慧法身，即是道場。見四不可說之理念念現前，即是「現見諸法」。

From "Giving" onwards, the next twenty-five items explain the meaning of the place of awakening horizontally in terms of various practices. In the separate teaching, the six perfections vertically correspond to the six grounds, and the subsequent teachings correspond from the seventh ground to the tenth ground. Here, the initial mind of the round [teaching] is an explanation on the horizontal plane; viewing the vertical from the horizontal, the cart is indeed high and broad. The text has five parts: first, in terms of the six perfections as one's own practice; second, in terms of the four equanimities and so forth converting others; third, in terms of extensive learning, advancing practice, and contemplating the truths; fourth, in terms of subduing māras and preaching the Dharma; fifth, in terms of the fruition virtues of the powers and fearlessnesses. First, in terms of the six perfections: these are the foundation of practice. Each of the six perfections possesses five kinds—four provisional and one true—fully explained as before. "Giving is the place of awakening": at the abode of the initial resolve, one abides in the dāna-pāramitā, relinquishes all stinginess, and reveals the dharmakāya of giving; this is the place of awakening. "Without expecting reward": one abides in true practice of dāna, not expecting worldly rewards or rewards of conditional practice. "Holding the precepts is the place of awakening": at the abode of the initial resolve, one abides in this śīla-pāramitā, destroys all bad karma, and reveals the dharmakāya of true precepts; this is the place of awakening. In śīla all buddha-dharmas are complete; this is having one's vows fulfilled. "Patience is the place of awakening": at the abode of the initial resolve, one abides in this kṣānti-pāramitā, is able to eliminate anger throughout the dharma-realm, and reveals the dharmakāya of true patience; this is the place of awakening. Since one possesses the power of both provisional and true loving-kindness and patience, one's mind has no hindrances regarding sentient beings of the dharma-realm. "Vigor is the place of awakening": at the abode of the initial resolve, one abides in this vigor, is able to leave behind indolence regarding phenomena and principle throughout the dharma-realm, and attains the dharmakāya of true vigor; this is the place of awakening. Spontaneously flowing in, this is "without indolence." "Dhyāna-meditation is the place of awakening": at the abode of the initial resolve, one abides in this dhyāna-meditation, is able to eliminate all distraction throughout the dharma-realm, and reveals the dharmakāya of true dhyāna-meditation; this is the place of awakening. Entering and emerging at will in all dhyānas of phenomena and principle, this is "the mind being harmonized and gentle." "Wisdom is the place of awakening": at the abode of the initial resolve, one abides in this wisdom, is able to sever all fundamental ignorance throughout the dharma-realm, and reveals the dharmakāya of true wisdom; this is the place of awakening. Seeing the principle of the four inexpressibles manifest in thought after thought, this is "directly witnessing all dharmas."