大乘義章 12.72

12.72

第十明其因起次第。如《地持》說，始不顧賊，捨離出家，故先明施。既出家已，受菩薩戒，精持不犯，故次明戒。以護戒故，忍力清淨不怖眾生，故次明忍。以忍力故，能安苦緣，懃修無間善法方便，故次明精進。以其精進不放逸故，善一其心，故次明禪。心善一故，得實知見，故次明慧。問曰：精進通策諸行，為諸行本，何不初說，乃為第四？釋言：精進雖策諸行，隨義別分，或屬前三、或屬後二，故置第四。云何屬前？如《地持》說，前四戒學，精進是其戒行所依，故在第四。云何屬後？如龍樹說，施戒及忍世人能行，不假精進，故不在初。云何不假？論言「如人所有客，主法應供養。」或為種種因緣行施，乃至畜生亦知施食，是故布施不假精進。又復世人見為惡者，王法治罪，順過不為；或畏惡名、或思世間種種苦惱，避罪不作；或有性善不樂為惡，不由精進。又如世人於打罵等，或以畏故不敢返報、或復力小不堪加報、或性和忍而不返報，不假精進。又前三中雖有精進，小故不說。禪智微細，世間眾生不能自起，要假精進，故禪智前宣說精進。何故如是？禪定是其上地勝法，懃習方現；般若是其照理深行，專修乃成，故假精進。又禪智中得勝境界懃心轉增，譬如世人掘水見濕、攢火見烟，求心踰猛，彼亦如是。僧故偏說。又復前三依事修行，後之二種依義而成。捨事入義，非懃不能，故在第四。問曰：但有前三福行，所願皆得，何假精進方得禪智？龍樹釋言「佛道深難，雖有前三不能成辦，要假精進方得禪智及諸佛法。」故《地持》云「世尊種種稱嘆精進為菩提因。」六度之義，辨之麁爾。

The tenth explains the sequence of their causal arising. As stated in the Bodhisattvabhūmi: at the beginning, without regard for thieves, one abandons possessions and leaves household life; therefore, giving is explained first. Having left household life, one receives the bodhisattva precepts and strictly maintains them without violation; therefore, discipline is explained next. Through guarding discipline, one's power of forbearance is purified and does not terrify sentient beings; therefore, forbearance is explained next. Through the power of forbearance, one is able to endure painful conditions and diligently practice the skillful means of uninterrupted wholesome dharmas; therefore, vigor is explained next. Because of that vigor and non-negligence, one focuses one's mind properly; therefore, dhyāna is explained next. Because the mind is properly focused, one attains true knowledge and vision; therefore, wisdom is explained next. Question: Vigor universally impels all practices and is the root of all practices; why is it not explained first, but instead as the fourth? Explanation: Although vigor impels all practices, when differentiated according to meaning, it either belongs to the first three or belongs to the latter two, hence it is placed fourth. How does it belong to the former? As stated in the Bodhisattvabhūmi, the first four are the training in discipline, and vigor is that upon which the practice of discipline relies; therefore, it is in the fourth place. How does it belong to the latter? As Nāgārjuna stated, giving, discipline, and forbearance can be practiced by ordinary worldly people without requiring vigor; therefore, it is not placed at the beginning. Why is it not required? The treatise says: 'Just as when a person has guests, the host's rule is that he ought to provide offerings.' Or one may practice giving for various reasons and conditions; even animals know how to share food. Therefore, giving does not require vigor. Furthermore, worldly people see that those who do evil are punished by the king's law, and so they comply and do not commit faults; or, fearing bad reputation, or contemplating the various sufferings and afflictions of the world, they avoid offenses and do not commit them; or there are those who are good by nature and do not take pleasure in doing evil—all of which do not rely on vigor. Moreover, as when worldly people are beaten or reviled, either out of fear they dare not retaliate, or because their strength is insufficient they cannot retaliate, or their nature is gentle and forbearing so they do not retaliate; these do not require vigor. Furthermore, although there is vigor within the first three, because it is slight, it is not spoken of. Dhyāna and wisdom are subtle, and worldly sentient beings cannot generate them by themselves; they must rely on vigor, so vigor is proclaimed before dhyāna and wisdom. Why is this so? Dhyāna is an exalted dharma of higher planes, appearing only through diligent practice; prajñā is a profound practice that illuminates the principle, accomplished only through dedicated cultivation; therefore, they require vigor. Moreover, when one attains an exalted realm within dhyāna and wisdom, one's diligent mind increases all the more—just as when worldly people dig for water and see moisture, or drill for fire and see smoke, their seeking mind becomes increasingly fierce; so it is here. Therefore it is specially stated. Furthermore, the first three are practiced based on phenomena, whereas the latter two are accomplished based on principle. Renouncing phenomena to enter principle cannot be done without diligence; therefore, it is placed fourth. Question: If by possessing merely the first three meritorious practices all that is wished for is obtained, why must one rely on vigor before attaining dhyāna and wisdom? Nāgārjuna explained: 'The Buddha path is profound and difficult; although one has the first three, it cannot be accomplished; one must rely on vigor before one can attain dhyāna, wisdom, and all the Buddha-dharmas.' Therefore the Bodhisattvabhūmi states: 'The World-Honoured One in various ways praised vigor as the cause of bodhi.' The meaning of the six pāramitās is thus roughly explained.