大乘義章 14.71

14.71

次辨其相。初功德中，差別有五：一所不聞者而能得聞、二者聞已能為利益、三者能斷疑惑之心、四者慧心正直不曲、五者能知如來密藏。五中初一是其聞慧，次二思慧，次一修慧，後一證智。初言不聞而能聞者，聖道佛性、菩提涅槃、三寶性相，諸餘凡夫二乘法中所未曾聞，今因此經悉得聞之，是名不聞而能得聞。就思慧中，初門成益，後門遣疑。所言聞已能為益者，聞此經已，書寫讀誦、為他廣說、思惟其義，能見一切諸法義理，自知得近無上菩提，具法具義二種無礙，於一切說得無所畏，名為利益。斷疑心者，以思義故，於諸法中種種疑惑悉得永斷。慧心正道直者，凡夫二乘虛妄分別斯名邪曲，菩薩依於《大涅槃經》修行聖行，見法實相邪曲永斷，故云正直。能知如來深密藏者，菩提涅槃佛性業果是其密藏，依於此經窮證相應，故曰能知。第二德中，差別有五：一昔所不得而今得之、二昔所不到而今到之、三昔所不聞而今聞之、四昔所不見而今見之、五昔所不知而今知之。五中初二是其身通，次一天耳，次一天眼，後一他心及與宿命。昔所不得而今得者，是身通中轉變神通。此通不與外道聲聞辟支等共，名昔不得而今得之。云何不共？略有六種：一緣心不同。用雖百變，都無分別；餘人不爾。二心不隨身異於餘人。菩薩雖復變身為小，心亦不小，化身為大，心亦不大；餘人不爾。三多少不同，菩薩一心一時能作五趣之身，餘人不堪。四所入不同，菩薩能以廣大之身入一塵中，餘人不能。五應現不同，菩薩一身能令眾生種種異見，餘人不堪。六虛實不同，菩薩變化一切種物皆得實用，餘人不能。昔所不到而今到者，是身通中飛行神通。菩薩神通，一念能至恒河沙剎而無去心；餘人不爾。昔所不聞而今聞者，十方諸聲，近遠麁細一時悉聞，而無分別。昔所不見而今見者，於十方界一切色像，近遠麁細一時悉見，都無見想。昔時不知而今知者，於中有二：一他心通，能知十方諸眾生心；二宿命通，從今現在及過去世，他及自身八種事，六種同行一切悉知。第三德者，所謂菩薩無緣大悲，心如虛空無所分別，而能普益一切眾生。第四德中，差別有十：一根深難拔、二於自身生決定想、三不觀福田及非福田、四修佛淨土、五滅除有餘、六斷除業緣、七修清淨身、八了知諸緣、九離怨敵、十除二邊。十中前二起行根本，後之八種所起行德。起行本中，根深難拔，明能立始。其體是何？謂菩薩不放逸根。般若離，過名不放逸；能與無上菩提為本，故說為根。又與一切諸行為本，亦名為根；解窮實相，目之為深。能增信戒施聞智慧忍進念定一切善法，不為惡敗，名為難拔。於自身中生定想者，明能趣終。自念己身於未來世，必為無上菩提法器，心亦如是終無異求，名於自身生決定想。就後八中，前五是其攝功德行，後三是其攝智慧行。攝功德中，初二是其淨佛土行，後三是其起法身行。淨土行中，不觀福田及非福田者，明能等施，此即是其捨穢土行。以修等施，故離凡夫障礙穢土。修淨土者，明能持戒，此即是其嚴淨土行。以修十善離十惡故，得佛之時具眾生來生其國。法身行中，前二是其捨穢身行，後一是其嚴法身行。捨穢身中，滅有餘者，離殘苦也。斷業緣者，除殘業因煩惱緣也。此等通時，俱名有餘，故《涅槃》中說餘有三：一煩惱餘報、二者餘業、三者餘有煩惱。餘報就凡夫說，一切凡夫貪瞋癡慢增上力故墮於地獄，從地獄出，於畜生中受種種身，乃至人中受惡果報、犯四禁罪。言餘業者，就學人說，須陀洹人受七有業，斯陀含人於欲界中受二有業，阿那含人受於色有、無色有業。言餘有者，就無學說，羅漢辟支無業無結，而有結業，二家果在更須轉滅。故經說言「無業無結而轉二果。」此三種餘，菩薩皆捨。問曰：何處菩薩能捨？謂初地上。地前雖捨而未能盡，捨初二種猶是向前斷除業緣，捨後一種猶是向前滅除餘有。修淨身者，修行十善遠離十惡，得諸相好，名修淨身。於十善中，一一各以五心修習，謂下、中、上、上中、上上，則為五十。始修五十，終成五十，合為百福。以此百福，成於一相，如是具修三十二相。為破世間事八十神，修八十好。下修智中，初一攝治，後二離障。了知緣者，知因緣法空無所有，不取因相、不取生相、不取滅相、不取一異無有等相，名了因緣。離怨對者，有八種魔是菩薩怨，菩薩離之。言八魔者，一煩惱魔，貪瞋癡等。二者陰魔，謂五陰身。三者死魔，謂身滅壞。四者天魔，第六天子。無常、無樂、無我、不淨，此四倒心復為四魔，通前說八。魔羅胡語，此云殺者，此八害善故名殺者。又復四地已還菩薩，觀諸煩惱悉是己怨，常修遠離；五住已上，得不住道隨世化益，不以一切煩惱為怨，隨而受身化眾生故，唯用誹謗方等經者以為大怨，畏而離之。經說如是。離二邊者，生死有果是其一邊，愛煩惱因復為一邊，菩薩皆離。第五德中，差別有五：一諸根完具，六根不缺；二不生邊地，常處中國，際化隨物；三諸天愛念；四為一切人天大眾恭敬供養；五得宿命智。初二是報，中二是福，後一是智。第六德者，謂金剛定，如前金剛三昧章中具廣分別。第七德中，差別有四：一近善知識、二專心聽法、三繫念思惟、四如法修行，以此四種對治諸過。故經說言「譬如病人至良醫所，醫為說藥，至心善受，隨教合藥，服之病愈。病人喻於起行菩薩，至醫喻於近善知識，受教喻於專心聽法，合藥喻思，服喻修行，病愈身樂喻得涅槃。」第八德中，具有八門：一斷五事、二離五事、三成六事、四修五事、五守一事、六近四事、七信順一實、八心善解脫慧善解脫。斷五事者，所謂五陰，陰義如前五陰章中具廣解釋。分別。菩薩推求，知無所有，故能斷之。離五事者，所謂五見，身、邊、邪見、戒見二取，是其五也，此義如前十使中釋，菩薩離之。成六事者，謂六念心，念佛法僧戒施及天，是其六也，亦如前釋。修五事者，一是知定，所謂初禪，彼有覺觀，故名為知。二者寂定，謂第二禪，彼滅覺觀，故云寂定。三身心樂定，謂第三禪，彼樂殊勝，故云快樂。四無樂定，謂從四禪乃至非想，彼絕四受，故云無樂。此四事定。五首楞嚴，是其理定。首楞嚴者，此名一切事竟。嚴者，此云堅固。守一事者，謂菩提之心，亦如前釋。近四事者，謂四無量，亦如上解。信一實者，謂一大乘，隨化說三，實唯一大，故云一實。心慧脫者，滅貪嗔癡，心得解脫，於一切法知無礙故，慧得解脫。滅貪嗔癡，即是五住性結亡也，所得名為真諦心慧。於一切法知無礙者，即是事中無知盡也，所得名為世諦慧脫。第九德別，差別有五：一者信心、二者直心、三者戒心、四者近善友、五者多聞。故經說言「修大涅槃，初發五事。」以初發故，判為勝進。信者，謂信三寶二諦、施有果報及善方便究竟一乘。此等猶是《地持論》中信八解處，三寶為三。言二諦者，《地持論》中名真實義。施有報者，《地持》名為種種因果。善方便者，《地持論》中名得方便。究竟一乘，《地持論》中名為得義。彼菩提因，名得方便；菩提之果，名為得義。此中略無諸佛菩薩神通之力。言直心者，於自所犯發露悔除，無藏過意，故名直心。又以實心覆眾生過、讚其善事，所謂佛性，令其發心，亦名直心。戒者，菩薩堅持禁戒，正向菩提，心無異求，不受外道烏鷄戒等。近善友者，諸佛菩薩是其善友，常親近之。言多聞者，凡有六種：一為涅槃，受持讀誦十二部經，書寫供養，名具多聞。二除十一部，唯持方廣，名具多聞。三除十二部，但持涅槃，名具多聞。四除涅槃，具足全體，其唯受持一四句偈，名為多聞。五除一四句偈，但持如來常住不變，名為多聞。六除是事，若知如來常不說法，亦名多聞。云何不說？經自釋言「諸法無性，雖說諸法，常無所說。」第十德者，所謂菩薩三十七品，是義如後道品章中具廣辨釋（此二門竟）。

Next is distinguishing their characteristics. Within the first attribute, there are five distinctions: first, being able to hear what one has not heard; second, having heard, being able to bring benefit; third, being able to sever doubts in the mind; fourth, having a mind of wisdom that is upright and not crooked; fifth, being able to know the Tathāgata's secret treasury. Among these five, the first is hearing-wisdom, the next two are thinking-wisdom, the next one is cultivating-wisdom, and the last is realizing-wisdom. As for the first, hearing what was not heard: the holy path, Buddha-nature, bodhi, nirvāṇa, and the nature and characteristics of the Three Jewels were never heard before by ordinary persons or within the teachings of the two vehicles; now, relying on this sutra, they are all heard, which is called being able to hear what one has not heard. Regarding thinking-wisdom, the first item accomplishes benefit, and the latter item dispels doubt. As for having heard and being able to bring benefit: after hearing this sutra, copying it, reciting it, explaining it extensively for others, and contemplating its meaning, one can see the principles of all dharmas, knows oneself to be close to unsurpassed bodhi, is endowed with the two unhindered knowledges of dharmas and meanings, and attains fearlessness in all expositions; this is termed benefit. As for severing doubts: by contemplating the meaning, all varied doubts regarding all dharmas are severed forever. As for the mind of wisdom being upright: the false discriminations of ordinary persons and the two vehicles are crooked; the bodhisattva practices the holy conduct relying on the Mahāparinirvāṇa Sūtra, sees the true mark of dharmas, and permanently severs crookedness, hence it is called upright. As for being able to know the Tathāgata's deep, secret treasury: bodhi, nirvāṇa, Buddha-nature, and karmic retribution are this secret treasury; relying on this sutra, one exhaustively realizes and accords with them, hence it is said that one is able to know it. Within the second attribute, there are five distinctions: first, attaining now what was not attained before; second, arriving now where one could not arrive before; third, hearing now what was not heard before; fourth, seeing now what was not seen before; fifth, knowing now what was not known before. Among these five, the first two are bodily psychic power, the next is the divine ear, the next is the divine eye, and the last are [the knowledge of] others' minds and past lives. Attaining now what was not attained before refers to the transformative psychic power within bodily psychic power. This psychic power is not shared with outsiders, śrāvakas, pratyekabuddhas, and so on; thus it is called attaining now what was not attained before. How is it unshared? In brief, there are six kinds: First, the objectified mind is different. Though the applications transform in a hundred ways, there is no discrimination at all; other people are not like this. Second, the mind does not follow the body, differing from other people: even when the bodhisattva transforms the body to be small, the mind is not small; when transforming the body to be large, the mind is not large; other people are not like this. Third, number is different: with a single mind at one time, the bodhisattva can manifest bodies of the five destinies, which other people cannot do. Fourth, that which is entered is different: the bodhisattva can enter a single dust mote with a vast body, which other people cannot do. Fifth, responsive manifestation is different: with a single body, the bodhisattva can cause sentient beings to see varied and diverse appearances, which other people cannot do. Sixth, empty and real are different: all the diverse things transformed by the bodhisattva have actual utility, which other people cannot achieve. Arriving now where one could not arrive before refers to the flying psychic power within bodily psychic power. Through psychic power, the bodhisattva can reach realms as numerous as the sands of the Ganges in a single thought-moment without any thought of going; other people are not like this. Hearing now what was not heard before means hearing all sounds of the ten directions, near and far, coarse and fine, all at once without discrimination. Seeing now what was not seen before means seeing all visible forms of the realms of the ten directions, near and far, coarse and fine, all at once without any notion of seeing. Knowing now what was not known before contains two aspects: first, the psychic power of knowing others' minds, which can know the minds of sentient beings in the ten directions; second, the psychic power of knowing past lives, knowing everything regarding the eight matters and six shared practices of oneself and others from the present into past lifetimes. The third attribute refers to the bodhisattva's great compassion without conditions: the mind is like empty space, without discrimination, yet able to benefit all sentient beings everywhere. Within the fourth attribute, there are ten distinctions: first, roots that are deep and hard to uproot; second, generating a decisive thought regarding one's own body; third, not regarding fields of merit or non-fields of merit; fourth, cultivating Buddha pure lands; fifth, extinguishing remainder; sixth, severing karmic conditions; seventh, cultivating a pure body; eighth, fully knowing all conditions; ninth, departing from enemies; tenth, eliminating the two extremes. Among these ten, the first two are the root of initiating practice; the latter eight are the attributes of practice initiated. Within the root of initiating practice, roots that are deep and hard to uproot explains being able to establish the beginning. What is its essence? It is the bodhisattva's root of diligence. Being free from faults through prajñā is called diligence; because it can serve as the root for unsurpassed bodhi, it is spoken of as a root. Furthermore, it serves as the root for all practices, so it is also called a root; exhaustively understanding the true mark is referred to as deep. Being able to increase faith, morality, generosity, learning, wisdom, patience, vigor, mindfulness, and samādhi—all wholesome dharmas—and not being defeated by evil, is called hard to uproot. Generating a decisive thought regarding one's own body explains being able to proceed to the end: reflecting on one's own body that in future ages it will definitely be a vessel for the Dharma of unsurpassed bodhi, the mind also being thus without seeking anything else to the very end, is called generating a decisive thought regarding one's own body. Regarding the latter eight, the first five are practices that gather merit; the latter three are practices that gather wisdom. Within gathering merit, the first two are practices that purify Buddha lands; the latter three are practices that give rise to the dharmakāya. Within the practices of the pure land, not regarding fields of merit and non-fields of merit explains being able to give equally; this is precisely the practice of relinquishing impure lands. Because one cultivates equal giving, one departs from the defiled lands of ordinary persons' obstructions. Cultivating pure lands explains being able to uphold precepts; this is precisely the practice of adorning pure lands. Because one cultivates the ten wholesome deeds and abandons the ten unwholesome deeds, when one attains Buddhahood, sentient beings will come to be born in that land. Within the practices of the dharmakāya, the first two are practices of relinquishing the defiled body, and the last one is the practice of adorning the dharmakāya. Within relinquishing the defiled body, extinguishing remainder means departing from residual suffering. Severing karmic conditions means removing the conditions of defilements that cause residual karma. When these are taken generally, both are termed remainder; hence, the Mahāparinirvāṇa Sūtra states that there are three kinds of remainder: first, the residual retribution of defilements; second, residual karma; third, residual existence of defilements. Residual retribution is spoken of with respect to ordinary persons: because of the overpowering force of greed, hatred, delusion, and conceit, all ordinary persons fall into the hells; emerging from the hells, they receive various bodies among animals, down to receiving bad retributions among humans and committing the four pārājika offenses. Residual karma is spoken of with respect to learners: srotāpannas receive karma for seven existences; sakṛdāgāmins receive karma for two existences in the desire realm; anāgāmins receive karma for existence in the form and formless realms. Residual existence is spoken of with respect to those beyond training: arhats and pratyekabuddhas have neither karma nor fetters, yet the fruits of both fetters and karma remain, which still must be transformed and extinguished. Thus the sutra says: 'Without karma and without fetters, yet transforming the two fruits.' All three kinds of remainder are relinquished by the bodhisattva. Question: At what stage can the bodhisattva relinquish them? Answer: On the first bhūmi and above. Before the bhūmis, although they are relinquished, they cannot yet be exhausted: relinquishing the first two kinds is earlier severing karmic conditions; relinquishing the latter one is earlier extinguishing remainder. Cultivating a pure body means cultivating the ten wholesome deeds, departing from the ten unwholesome deeds, and attaining the marks and signs; this is called cultivating a pure body. Within the ten wholesome deeds, each is cultivated with five minds—namely, lower, middle, higher, upper-middle, and highest-of-high—which makes fifty. Fifty at the beginning of cultivation and fifty at the final accomplishment combine to make one hundred merits. With these one hundred merits, one mark is accomplished; in this way, the thirty-two marks are fully cultivated. To overcome the worldly worship of eighty deities, the eighty minor marks are cultivated. Below, within cultivating wisdom, the first gathers remedies, and the latter two abandon obstructions. Fully knowing conditions means knowing that conditioned dharmas are empty and non-existent, not grasping marks of cause, marks of arising, marks of cessation, nor marks of oneness, difference, non-existence, and so on; this is called fully knowing causes and conditions. Departing from enemies means there are eight kinds of māras that are the bodhisattva's enemies, and the bodhisattva departs from them. The eight māras are: first, the defilement māra, namely greed, anger, delusion, etc.; second, the aggregates māra, namely the body of the five aggregates; third, the death māra, namely the destruction of the body; fourth, the heavenly māra, the son of the sixth heaven. Impermanence, non-pleasure, non-self, and impurity—these four inverted minds constitute four more māras, which together with the previous ones make eight. Māra is a non-Chinese word, translated here as killer; because these eight harm what is wholesome, they are called killers. Furthermore, for bodhisattvas from the fourth bhūmi downward, they contemplate all defilements as their own enemies and constantly cultivate detachment from them; on the fifth abode and above, having attained the path of non-abiding, they follow the world to transform and benefit, not regarding all defilements as enemies, because they take birth according to conditions to transform sentient beings; they regard only slanderers of the Vaipulya sutras as great enemies, fearing and departing from them. The sutra speaks thus. Departing from the two extremes means the fruit of saṃsāric existence is one extreme, and the cause of defilements of craving is another extreme; the bodhisattva departs from both. Within the fifth attribute, there are five distinctions: first, having all faculties complete, with none of the six faculties deficient; second, not being born in borderlands, always dwelling in the central realm to transform beings according to circumstances; third, being loved and remembered by the devas; fourth, being revered and offered to by all human and divine assemblies; fifth, attaining the knowledge of past lives. The first two are retribution, the middle two are merit, and the last is wisdom. The sixth attribute refers to the vajra-samādhi, as explained extensively in the previous chapter on the vajra-samādhi. Within the seventh attribute, there are four distinctions: first, drawing close to good spiritual friends; second, listening to the Dharma with a concentrated mind; third, tying mindfulness to contemplation; fourth, practicing in accordance with the Dharma. Through these four, one remedies all faults. Thus the sutra says: 'Just as a sick person goes to a good physician, the physician prescribes medicine, the patient receives it earnestly, compounds the medicine according to instructions, and is cured upon taking it. The sick person is an analogy for the bodhisattva initiating practice; going to the physician is an analogy for drawing close to good spiritual friends; receiving instructions is an analogy for listening to the Dharma with a concentrated mind; compounding medicine is an analogy for contemplating; taking the medicine is an analogy for practice; the cure of the disease and bodily bliss are an analogy for attaining nirvāṇa.' Within the eighth attribute, there are eight items: first, severing five matters; second, departing from five matters; third, accomplishing six matters; fourth, cultivating five matters; fifth, guarding one matter; sixth, drawing close to four matters; seventh, faithfully following the one reality; eighth, having a mind well liberated and wisdom well liberated. Severing five matters refers to the five aggregates, the meaning of which was explained in detail in the previous chapter on the five aggregates. By investigating, the bodhisattva knows they are non-existent, and thus can sever them. Departing from five matters refers to the five views: view of self, extreme views, wrong views, attachment to views, and attachment to precepts—these are the five; their meaning was explained in the previous section on the ten entanglements; the bodhisattva departs from them. Accomplishing six matters refers to the six mindful thoughts: mindfulness of the Buddha, Dharma, Saṅgha, precepts, giving, and devas; these are the six, also explained previously. Cultivating five matters: first is the samādhi of knowing, namely the first dhyāna, which has applied and sustained thought and is thus called knowing; second is the quiet samādhi, namely the second dhyāna, where applied and sustained thought are extinguished, hence called quiet samādhi; third is the samādhi of bliss in body and mind, namely the third dhyāna, where bliss is supreme, hence called joyous; fourth is the samādhi without bliss, namely from the fourth dhyāna up to neither-perception-nor-non-perception, where the four feelings are cut off, hence called without bliss—these are the four samādhis of phenomena; fifth is the śūraṅgama, which is the samādhi of principle. Śūraṅgama means all matters completed; raṅgama means firm and solid. Guarding one matter refers to the bodhicitta, as also explained before. Drawing close to four matters refers to the four immeasurables, as also explained above. Faithfully following the one reality refers to the one Mahāyāna: three are spoken of in accord with transformation, but in reality there is only the one great vehicle, hence called the one reality. Liberation of mind and wisdom: with greed, anger, and delusion extinguished, the mind attains liberation; because of unhindered knowledge regarding all dharmas, wisdom attains liberation. Extinguishing greed, anger, and delusion is the destruction of the innate fetters of the five abodes; what is attained is called the mind and wisdom of ultimate truth. Unhindered knowledge regarding all dharmas is the exhaustion of ignorance regarding phenomenal affairs; what is attained is called wisdom-liberation of conventional truth. The ninth attribute has five distinctions: first, a faithful mind; second, a straightforward mind; third, a precept mind; fourth, drawing close to good friends; fifth, extensive learning. Thus the sutra says: 'Cultivating the Mahāparinirvāṇa begins with giving rise to five matters.' Because they are initially given rise to, they are judged as superior progress. Faith means having faith in the Three Jewels, the two truths, that giving yields karmic retribution, and in skillful means and the ultimate one vehicle. These correspond to the places of faith and liberation in the Bodhisattvabhūmi: the Three Jewels make three. As for the two truths, in the Bodhisattvabhūmi they are called true meaning. Giving yielding retribution is called various causes and effects in the Bodhisattvabhūmi. Skillful means is called attaining skillful means in the Bodhisattvabhūmi. The ultimate one vehicle is called attaining meaning in the Bodhisattvabhūmi. The cause of bodhi is termed attaining skillful means; the fruit of bodhi is termed attaining meaning. Here, the psychic powers of the Buddhas and bodhisattvas are omitted. As for the straightforward mind, disclosing and repenting one's own transgressions without any intention to conceal faults is called a straightforward mind. Furthermore, with a truthful mind concealing the faults of sentient beings and praising their good qualities—namely their Buddha-nature—causing them to generate bodhicitta, is also called a straightforward mind. Precepts means that the bodhisattva firmly upholds the prohibitive precepts, heading directly toward bodhi without seeking anything else, not adopting the crow or chicken precepts of outsiders. Drawing close to good friends means that the Buddhas and bodhisattvas are one's good friends, whom one constantly associates with closely. Extensive learning has six kinds in total: first, for the sake of nirvāṇa, upholding, reciting, copying, and making offerings to the twelve divisions of the canon is called complete extensive learning; second, setting aside the eleven divisions and solely upholding the Vaipulya is called complete extensive learning; third, setting aside the twelve divisions and only upholding the Mahāparinirvāṇa Sūtra is called complete extensive learning; fourth, setting aside the complete text of the Mahāparinirvāṇa Sūtra and upholding merely a single four-line verse is called extensive learning; fifth, setting aside a four-line verse and merely upholding the Tathāgata as eternal and unchanging is called extensive learning; sixth, setting aside these matters, knowing that the Tathāgata never preaches the Dharma is also called extensive learning. Why does he not preach? The sutra itself explains: 'All dharmas lack intrinsic nature; though all dharmas are spoken of, there is constantly nothing spoken.' The tenth attribute refers to the bodhisattva's thirty-seven aids to awakening, whose meaning will be explained in detail in the later chapter on the aids to awakening. (This concludes the second section.)