梵網經古迹記 1.122

1.122

述曰：第七地中，舉章云「滿足」者，功用滿故。地行有二：實行故，化相故。此初也。言「十八聖人智」者，以隨分得十八不共法故。古有作疏云：初六中，「身無漏過」者，離殺、盜、婬業及習故；二、「口無語罪」者，離妄語等四罪語故；三、「念無失念」者，離貪、離瞋及邪見故。乃至廣說，非也。如此十惡，前第二地已永離故。今解：「身無漏過」者，身無誤失也；「口無語罪」者，無卒暴音也；「念無失念」者，無忘失念也。「離八法」者，無不擇捨。羅漢由執世間八法，專求自利，捨利他事；菩薩遠離八法性故。「一切法中捨」者，無種種想也；於生死、涅槃無差別想，由住第一大捨故。「常在三昧」者，無不定心也。此六入地之所滿足。第二六者：一、欲具足，於三界結無所怖畏，堪求所知，障清淨故。言「具足」者，今云「無減」也。二、精進具足，所求能滿故。三、念具足，遠憶諸法劫人事故。四、慧具足，「眾生」者世諦也，「一切法」者第一義諦也，四重之中且舉初故。五、解脫具足，知諸解脫未得不退故。六、知他解脫足，即定不退也，必由定力知弟子心亦無染故。是人入此中六足中，更欲起後滿分六故便起智也。一、身隨六道心行而現，二、口辨說法示眾生故，三、隨眾生心入定振動。言「虛空化花」者，以雨花故能令眾生心有所行，上三如次三業隨智行也。四、以大明具足見過去佛，亦令眾生心眼得見。五、以無著智見現在佛等，六、以神通智見未來佛等。此中大明、無著、神通者，達三世智名之差別也。

The commentary says: In the seventh bhūmi, mentioning the chapter as 'Fulfillment' is because effort is fulfilled. The practice of the bhūmi has two parts: the actual practice and the mark of transformation. This is the first. 'The wisdom of eighteen holy ones' means partially obtaining the eighteen unshared dharmas. An ancient commentary states: Within the first six, 'the body is without defiled fault' means freedom from the karma and habits of killing, stealing, and sexual misconduct; second, 'the mouth is without speech-fault' means freedom from the four faulty speeches such as false speech; third, 'mindfulness is without loss of mindfulness' means freedom from greed, anger, and wrong views; and so on at length—this is incorrect. For such ten evils were already permanently abandoned in the earlier second bhūmi. Now it is explained: 'The body is without defiled fault' means the body is without error or slip; 'the mouth is without speech-fault' means being without harsh or hasty speech; 'mindfulness is without loss of mindfulness' means being without forgotten mindfulness. 'Freedom from the eight dharmas' means having no unexamined equanimity. An arhat, due to grasping at the eight worldly dharmas, solely seeks self-benefit and abandons the matter of benefiting others; the bodhisattva is far removed from the nature of the eight dharmas. 'Equanimity among all dharmas' means having no manifold notions; having no differential notions between saṃsāra and nirvāṇa, because of abiding in the foremost great equanimity. 'Constantly in samādhi' means having no unconcentrated mind. These six are what is fulfilled upon entering the bhūmi. As for the second six: First, fulfillment of aspiration: having no fear of the fetters of the three realms, being able to seek the purification of the cognitive obstruction; 'fulfillment' is now called 'without deficiency'. Second, fulfillment of diligence, because one is able to fulfill what is sought. Third, fulfillment of mindfulness, because one distantly remembers all dharmas, kalpas, and human affairs. Fourth, fulfillment of wisdom: 'sentient beings' refers to worldly truth, and 'all dharmas' refers to ultimate truth; among the four levels, it temporarily cites the first. Fifth, fulfillment of liberation, knowing all liberations so that what is not yet attained does not regress. Sixth, fulfillment of knowing others' liberation, which is non-regression of concentration; one must know by the power of concentration that the minds of disciples are also undefiled. Entering these middle six fulfillments, wishing further to initiate the subsequent full-share six, he then arouses wisdom. First, the body manifests in accordance with the mental activities of the six destinies; second, the mouth preaches the Dharma with eloquence to demonstrate it to sentient beings; third, entering concentration according to the minds of sentient beings to cause tremors. 'Transforming flowers in empty space' means causing the minds of sentient beings to have practice through raining flowers; the above three successively correspond to the three karmas following wisdom. Fourth, seeing the Buddhas of the past with the fulfillment of great clarity, and also causing the mental eye of sentient beings to see. Fifth, seeing the Buddhas of the present with unattached wisdom, and so forth. Sixth, seeing the Buddhas of the future with supernormal wisdom, and so forth. Here, 'great clarity', 'unattached', and 'supernormal' are distinct names for the wisdom that comprehends the three times.