說無垢稱經疏 1.12

1.12

三為顯菩薩內外修者，菩薩所修雖難別舉，總而略例，不過二種：一內修、二外修。內修者，內修己身所應成就自利功德，即大智等，而為上首。外修者，外修利他所應成就利他功德，即大悲等，而為上首。《成唯識》說「雖菩薩所修隨其意樂，一切皆通自他利品。」濟拔眾生，即己利故；自所進修，為眾生故，而隨勝顯。六到彼岸、諸相好業、菩提分等，名自利行。六種神通、四種無量、四攝事等，名利他行。自利行者，此經〈序品〉歎菩薩德中云「諸佛威德常所加持，善護法城、能攝正法，紹三寶種使不絕，乃至廣說，諸有所作，亦不唐捐。」又寶性問淨土相：「云何名為嚴淨佛土？」世尊告曰：「修回向土，是菩薩淨土。菩薩得菩提時，其國具足眾德莊嚴。」又〈菩提分品〉說「諸菩薩雖復行於五無間趣，而無恚惱忿害毒心。」又普現一切色身菩薩問無垢稱父母等類，無垢稱言：「慧度菩薩母，善方便為父。世間真導師，無不由是生。」惠度第六，自利德也；方便第七，利他德也。又〈菩薩行品〉中，上方九百萬菩薩請釋迦言：「願賜少法，當還本土。」世尊告曰：「有諸菩薩解脫法門，名為有盡無盡。汝當修學。有盡者，即是有為有生滅法。言無盡者，則是無為無生滅法。如是一切自利功德，皆是菩薩內所應修。一切皆以智為主故。」恐文繁廣，自利行中，但舉爾所，餘皆准知。利他行者，〈序品〉歎德中言「以大師子吼聲敷演，美音遐振，周遍十方，乃至廣說，其見聞者，無不蒙益。」后長者子寶性請問淨佛土相及諸菩薩修佛土相，世尊告曰：「諸有情土，是為菩薩嚴淨佛土。隨諸有情增長饒益，即便攝受嚴淨佛土。」〈方便品〉中，歎無垢稱言「善於智度，通達方便，大願成滿，明了有情意樂及行。」又〈菩提分品〉言「菩薩雖復行於焰魔王趣，而集廣大福惠資糧。」又普現一切色身菩薩，問無垢稱父母等類，無垢稱言：「雖知諸佛國，及與眾生空，而常修淨土，利物無懈怠。」又〈菩薩行品〉中，上方菩薩請釋迦言：「願賜少法，當還本土。」世尊告曰：「云何名為不盡有為？謂諸菩薩不棄大慈、不捨大悲。云何名為不盡無為？雖觀無我，而於有情不捨大悲。是名菩薩不住無為。」上利他行，恐文繁廣，且舉爾所，餘准可知。如是一切利他功德，皆是菩薩外所應修。如是菩薩凡聖，通論趣與未趣，總相兼說莫過七地：一種姓地、二勝解行地、三淨勝意樂地、四行正行地、五決定地、六決定行地、七到究竟地。此七地中，初有種姓而未能修；次雖能修而未能證；後之五地雖皆證得，後位勝前。又有十地：一住種姓、二已趣入、三未淨意樂未入初地、四已淨意樂已入初地、五未成就未至到究竟地，六已成就已至到究竟地，七未墮決定未成熟中、七地已前、八已墮決定住八九地、九一生所繫到究竟位中、十最後有即第十地。此等菩薩所修諸行，別雖無邊，總類而論不過四種：一波羅密行、二菩薩分行、三諸神通行、四成熟有情行。恐文繁廣，不獲指陳，至下文中當別顯說，隨應是此內外應修。然諸菩薩有五種生：一、除災生，謂諸菩薩大願自在二種力故，於飢饉厄難時，為令眾生少用功力而得存濟，於大魚等種類中生，身形廣大，以自身內普給一切飢餓眾生。或持明呪、或為藥王，救諸疾疫。隣國戰諍，具勢息除。有情乖違，誡言和解。惡主逼迫，生彼調順。諸有邪見，生彼天處，方便除斷。此等一切名除災生。二、隨類生，謂諸菩薩以大願自在，隨於一切種類中生，而為上首，方便化導。彼所行惡而自不行，彼不行善而自行之，方便勸說除彼過失。三、大勢生，謂諸菩薩稟性生時，壽量形色、族姓自在及富貴等諸異熟果，一切世間最為殊勝。四、增上生，謂諸菩薩初地作轉輪王，王瞻部州；二地作金輪王，王四天下；三地作忉利天王；四地作夜摩天王；五地作都史多天王；六地作樂變化天王；七地作他化自在天王；八地作初禪天王；九地作二禪王；第十地菩薩作大自在過色究竟第四禪王，一切生處最為第一，避四天王，無定主故；避第三禪，世極樂故。五最勝生，謂諸菩薩菩提資糧已極圓滿，生波羅門家、大國師家、或生剎帝利大國王家，能現等覺廣作佛事，如〈菩薩地〉四十八卷當廣分別。准無垢稱，此五生中資財無量，攝受貧乏，得名除災生。若在長者，長者中尊，為說法勝，得名隨類生。已曾供養無量諸佛，深植德本，因既大故果亦不小，得名大勢生。現身不受十王果，故非增上生。相非后身之菩薩故，非最後生。或復唯是隨類生，攝於一切類，皆為上首，化一切故。皆由菩薩內外修習自利利他，故能現此。為諸菩薩有如是類、有如是生，行利益故。此經下文〈香臺品〉中，無垢稱語上方菩薩言：「如是大士。釋迦如來能為難事，隱䨱無量尊貴功德，不憚功勞，方便調伏剛強眾生。諸菩薩眾生此土者，亦能堪忍種種勞倦，成就堅牢大悲精進，助揚如來無上正法，利樂有情。堪忍世界行菩薩行饒益有情，住於一生所得功德，多於一切妙香世界百千大劫行菩薩行利樂功德。由此世界有十種修習善法故，謂以惠施攝諸貧窮，乃至以四攝攝眾生故。」雖知一切菩薩皆修內外二行，此經為顯此土菩薩修不可思議殊勝之行勝餘佛土故。

Third, regarding showing the internal and external practices of bodhisattvas: although the bodhisattva's practices are difficult to enumerate individually, they do not exceed two kinds when categorized generally and summarily: first, internal practice; second, external practice. Internal practice refers to inwardly cultivating the merits of self-benefit that should be accomplished for one's own person, that is, with great wisdom and the like as foremost. External practice refers to outwardly cultivating the merits of benefiting others that should be accomplished to benefit others, that is, with great compassion and the like as foremost. The *Cheng weishi lun* says: 'Although whatever bodhisattvas cultivate accords with their inclinations, everything equally encompasses categories of benefit for oneself and others.' Because rescuing sentient beings is itself self-benefit, and what one personally advances in cultivation is for sentient beings, they are designated according to which aspect is predominantly manifest. The six pāramitās, the actions [producing] the physical marks and minor characteristics, the bodhipakṣa[-dharmas], and so forth are called practices of self-benefit. The six abhijñās, the four apramāṇas, the four means of embracing (saṃgraha-vastu), and so forth are called practices of benefiting others. Regarding the practices of self-benefit, in the 'Introductory Chapter' of this sūtra, in the passage praising the bodhisattvas' virtues, it says: 'Constantly sustained by the majestic power of all Buddhas, skillfully guarding the Dharma city, capable of gathering the true Dharma, perpetuating the lineage of the Three Jewels without interruption, up to, extensively stated, whatever they undertake is never in vain.' Furthermore, Ratnākara asked about the characteristics of the pure land: 'How is it called adorning and purifying a Buddha land?' The Bhagavat told him: 'Cultivating the land of dedication (pariṇāmanā) is the bodhisattva's pure land; when the bodhisattva attains bodhi, that land is replete with the adornments of all virtues.' Again, the 'Bodhipakṣa Chapter' says: 'Although bodhisattvas proceed through the five uninterrupted destinies (ānantarya-gati), they are without minds of hostility, vexation, anger, malice, or venom.' Again, Bodhisattva Sarvarūpasaṃdarśana asked Vimalakīrti about his parents and relatives; Vimalakīrti said: 'The wisdom pāramitā is the bodhisattva's mother, / And skillful upāya is the father; / Of the true teachers of the world, / None are not born from these.' The wisdom pāramitā is the sixth, a virtue of self-benefit; upāya is the seventh, a virtue of benefiting others. Again, in the 'Bodhisattva Practice Chapter', nine million bodhisattvas from the upward direction requested Śākyamuni, saying: 'We pray you grant a little Dharma, as we must return to our native land.' The Bhagavat told them: 'There is a bodhisattva liberation dharmaparyāya named the exhaustible and the inexhaustible; you should cultivate and study it. The exhaustible refers to conditioned, arising and perishing dharmas. The inexhaustible refers to unconditioned, non-arising and non-perishing dharmas.' All such merits of self-benefit are what bodhisattvas should inwardly cultivate, because they all take wisdom as primary. Fearing the text would become overly voluminous, among the practices of self-benefit we cite only these; the rest may be understood by analogy. Regarding the practices of benefiting others, in the 'Introductory Chapter', praising their virtues, it says: 'Expounding with the sound of a great lion's roar, their beautiful voices reverberate afar, pervading the ten directions, up to, extensively stated, those who see or hear them all receive benefit.' Later, the elder's son Ratnākara inquired about the characteristics of purifying the Buddha land and how bodhisattvas cultivate the Buddha land; the Bhagavat told him: 'The land of sentient beings is the bodhisattva's adorned and purified Buddha land. As sentient beings increase in welfare and benefit, they accordingly accept and take hold of the adorned and purified Buddha land.' In the 'Upāya Chapter', praising Vimalakīrti, it says: 'Skilled in the wisdom pāramitā, penetrating upāya, fulfilling great vows, clearly understanding the inclinations and actions of sentient beings.' Again, the 'Bodhipakṣa Chapter' says: 'Although bodhisattvas proceed through the destiny of King Yama, they amass vast provisions of merit and wisdom.' Again, Bodhisattva Sarvarūpasaṃdarśana asked Vimalakīrti about his parents and relatives; Vimalakīrti said: 'Although knowing that all Buddha lands / As well as sentient beings are empty, / They constantly cultivate the pure land, / Benefiting creatures without laxity.' Again, in the 'Bodhisattva Practice Chapter', the bodhisattvas from the upward direction requested Śākyamuni, saying: 'We pray you grant a little Dharma, as we must return to our native land.' The Bhagavat told them: 'What is called not exhausting the conditioned? It means bodhisattvas do not abandon great love (maitrī) and do not discard great compassion (karuṇā). What is called not exhausting the unconditioned? Although contemplating selflessness, they do not discard great compassion toward sentient beings. This is called a bodhisattva not abiding in the unconditioned.' Fearing the text would become overly voluminous, regarding the above practices of benefiting others, we cite merely these; the rest can be known by analogy. All such merits of benefiting others are what bodhisattvas should outwardly cultivate. Regarding such bodhisattvas, ordinary persons and noble ones, generally discussing those who have entered [the stages] and those who have not yet entered, when speaking of their general characteristics together, they do not exceed seven grounds: first, the ground of gotra (lineage); second, the ground of resolute practice (adhimukticaryā-bhūmi); third, the ground of pure, superior inclination (śuddhādhyāśaya-bhūmi); fourth, the ground of practicing correct practice; fifth, the determined ground (niyata-bhūmi); sixth, the ground of determined practice; seventh, the ground of reaching the ultimate (niṣṭhāgata-bhūmi). Among these seven grounds, in the first one has the gotra but cannot yet cultivate; in the next, although able to cultivate, one cannot yet realize; although the latter five grounds are all realized, each subsequent position surpasses the previous one. Furthermore, there are ten grounds: first, abiding in gotra; second, having entered; third, not yet pure in inclination and not yet entered the first bhūmi; fourth, having purified inclination and having entered the first bhūmi; fifth, not yet accomplished and not yet arrived at reaching the ultimate; sixth, already accomplished and arrived at reaching the ultimate; seventh, not yet fallen into determination and amid the unripened, prior to the seventh bhūmi; eighth, already fallen into determination, abiding in the eighth and ninth bhūmis; ninth, bound to one life, amid the position of reaching the ultimate; tenth, the final existence (carama-bhavika), namely the tenth bhūmi. Although the specific practices cultivated by these bodhisattvas are boundless, when discussed by general category they do not exceed four kinds: first, pāramitā practices; second, bodhipakṣa practices; third, abhijñā practices; fourth, practices of ripening sentient beings. Fearing the text would become overly voluminous, we cannot point them all out in detail; in the text below they will be separately revealed, corresponding appropriately to these that should be cultivated internally and externally. However, bodhisattvas have five kinds of birth: 1. Birth to eliminate disasters: namely, through the two kinds of power of great vows and mastery, in times of famine and distress, in order to let sentient beings survive with little expenditure of effort, bodhisattvas take birth among classes such as great fish, with vast bodies, and universally provide for all starving sentient beings from within their own bodies; or they hold vidyā-dhāraṇīs, or become medicine kings to rescue from epidemics; when neighboring states fight, they possess power to pacify them; when sentient beings are in discord, they reconcile them with admonishing words; when oppressed by wicked rulers, they are born there to tame them; where there are wrong views, they take birth in those heavenly places and eliminate them by upāya. All such are called birth to eliminate disasters. 2. Birth conforming to classes: namely, through great vows and mastery, bodhisattvas take birth conforming to all classes of beings and act as their leaders, transforming and guiding them by upāya. Evil practiced by those beings they personally do not practice; good that those beings do not practice they personally practice, using upāya to exhort them and eliminate their faults. 3. Birth of great power: namely, when bodhisattvas are born by endowed nature, all their ripening-fruits (vipāka-phala) such as lifespan, physical appearance, lineage, mastery, and wealth are the most supreme in all worlds. 4. Birth of superior status: namely, on the first bhūmi bodhisattvas become wheel-turning monarchs (cakravartin) ruling Jambudvīpa; on the second bhūmi they become gold-wheel monarchs ruling the four continents; on the third bhūmi they become kings of the Trāyastriṃśa heaven; on the fourth bhūmi they become kings of the Yāma heaven; on the fifth bhūmi they become kings of the Tuṣita heaven; on the sixth bhūmi they become kings of the Nirmāṇarati heaven; on the seventh bhūmi they become kings of the Paranirmitavaśavartin heaven; on the eighth bhūmi they become kings of the first dhyāna heaven; on the ninth bhūmi they become kings of the second dhyāna heaven; on the tenth bhūmi bodhisattvas become kings of the fourth dhyāna heaven as Great Īśvara, surpassing Akaniṣṭha—the foremost of all places of birth, avoiding the Four Heavenly Kings because there is no fixed ruler, and avoiding the third dhyāna because it is worldly ultimate bliss. 5. The most supreme birth: namely, bodhisattvas whose provisions for bodhi are already fully perfected take birth in brāhmaṇa families, families of great state preceptors, or families of great kṣatriya kings, and can manifest equal enlightenment to broadly perform Buddha-activities, as will be distinguished extensively in fascicle forty-eight of the *Bodhisattvabhūmi*. Applying this to Vimalakīrti: among these five births, his wealth was immeasurable and he gathered the poor, so he may be called 'birth to eliminate disasters'. If among elders, he was honored among elders and supreme in expounding the Dharma, so he may be called 'birth conforming to classes'. Having previously made offerings to immeasurable Buddhas, deeply planting roots of virtue, since the cause was vast the fruit was also not small, so he may be called 'birth of great power'. Because his present body did not receive the fruits of the ten kings, he was not of 'birth of superior status'. Because his marks were not those of a bodhisattva in his final body, he was not of 'final birth'. Or alternatively, he was solely of 'birth conforming to classes', which encompasses all classes, acting as foremost in all to transform everyone. It is entirely because bodhisattvas internally and externally cultivate self-benefit and benefiting others that they are able to manifest this. Because bodhisattvas have such classes and such births, they carry out benefit. Below in this sūtra, in the 'Fragrance Platform Chapter', Vimalakīrti says to the bodhisattvas from the upward direction: 'Thus it is, Great Beings. Śākyamuni Tathāgata can do difficult things, concealing his immeasurable, revered merits; not fearing toil, he tames obstinate sentient beings by upāya. The multitude of bodhisattvas born in this land can also endure diverse weariness and toil, accomplishing steadfast great compassion and vigor, helping to promulgate the Tathāgata's unsurpassed true Dharma and bringing benefit and joy to sentient beings. In the Sahā world, practicing bodhisattva conduct to benefit sentient beings, the merits obtained by abiding for a single lifetime exceed the merits of benefiting and gladdening [beings] by practicing bodhisattva conduct for hundreds of thousands of great kalpas in all the Sarvagandhasugandhā worlds. This is because this world has ten kinds of cultivated good dharmas, namely gathering the poor through giving, up to gathering sentient beings through the four means of embracing.' Although knowing that all bodhisattvas cultivate both internal and external practices, this sūtra is to reveal that the bodhisattvas of this land cultivate inconceivable and supreme practices that surpass those of other Buddha lands.