大乘義章 14.70

14.70

初釋其名。十功德義，出《涅槃經》。功謂功能，能破生死、能得涅槃、能度眾生，名之為功。此功是其善行家德，故云功德，如清冷等是水之德。此德淵深，妙過情取，體寂無為，諸相不及。故經說言「不與聲聞辟支佛共，不可思議，聞者驚怖。非內非外、非難非易、非相非非相，非是世法，無有相貌，世間所無。」然德體雖寂，而義充法界。法界體德難以定論，今據一門且說十種。其十是何？一入智功德、二起通功德、三大無量功德、四十利益成就功德、五者五事報果功德、六心自在功德、七修習對治功德、八對治成就功德、九修習正道功德、十正道成就功德。此乃釋者隨義以名，經中不辨。十中前六自分功德，後四勝進。觀解趣實，名為入智。妙用隨緣，稱曰起通。化心深廣，名大無量。行德建立，名利益成。勝報圓具，名報果成。具金剛定所為無礙，名心自在。善修四種之離過道，名修對治。解脫德立，名對治成。起修上順，名習正道。道品德備，名正道成。名義如是（此一門竟）。

First is explaining their names. The meaning of the ten virtues comes from the *Nirvāṇa-sūtra*. 'Merit' (gong) means functional capacity: being able to destroy saṃsāra, being able to attain nirvāṇa, and being able to deliver sentient beings is called merit. This merit is the virtue (de) belonging to wholesome practices, hence it is called virtue (gongde), just as clarity, coolness, and so on are the virtues of water. This virtue is profound and deep, wondrously transcending conceptual grasping, its essence quiescent and unconditioned, beyond the reach of all marks. Therefore the sūtra states: 'It is not shared with śrāvakas and pratyekabuddhas; it is inconceivable, striking fear into those who hear of it. It is neither internal nor external, neither difficult nor easy, neither marked nor non-marked; it is not a worldly phenomenon, has no form or appearance, and does not exist in the mundane world.' Yet although the essence of the virtue is quiescent, its meaning fills the dharmadhātu. The essential virtues of the dharmadhātu are difficult to determine definitively; here, based on one approach, ten kinds are provisionally explained. What are the ten? First, the virtue of entering knowledge; second, the virtue of giving rise to supernormal faculties; third, the virtue of great immeasurables; fourth, the virtue of the perfection of the ten benefits; fifth, the virtue of the retributive fruits of the five matters; sixth, the virtue of mental mastery; seventh, the virtue of cultivating antidotes; eighth, the virtue of the perfection of antidotes; ninth, the virtue of cultivating the right path; tenth, the virtue of the perfection of the right path. These are named by the commentator according to their meaning, and are not distinguished as such in the sūtra. Among the ten, the first six are virtues of one's own level, and the latter four are superior advances. When contemplative understanding approaches reality, it is called entering knowledge. When wondrous function accords with conditions, it is called giving rise to supernormal faculties. When the mind to transform [beings] is deep and broad, it is called great immeasurables. When active virtues are established, it is called the perfection of benefits. When superior retributions are fully complete, it is called the perfection of retributive fruits. Possessing the adamantine samādhi so that whatever one does is unhindered is called mental mastery. Cultivating well the fourfold path of departing from faults is called cultivating antidotes. When the virtue of liberation is established, it is called the perfection of antidotes. Initiating practice that upwardly accords is called cultivating the right path. When the virtues of the path factors are complete, it is called the perfection of the right path. The names and meanings are like this (this concludes the first section).