大乘入道次第 1.4

1.4

二釋名。初辨資糧，先總，後別。總言資糧者，資益己身之糧，名為資糧。欲趣菩提，要資於行。此位創修入佛之因，名資糧位。故《唯識論》云：「為趣無上正等菩提，修集種種勝資糧故。」又，此亦名「順解脫分」。言解脫者，所謂涅槃。離煩惱縛，名為解脫，即所求果。順者不違，分者因義。即所修行不違於果，是果之因，名解脫分。故《唯識》云：「為有情故，勤求解脫。」由此亦名「順解脫分」。別名者，一者，十住。菩薩在此創安其心，於六度等行未殊勝，但得住名。此十別者，一、此位菩薩創首發於大菩提心，名發心住。二者、菩薩淨治三業、悲及有識，名治地住。三者、菩薩修勝理觀，起上妙行，名修行住。四者、菩薩從諸聖法正教中生，名生貴住。五者、菩薩所修善根皆為救物，名方便具足住。六者、菩薩所聞讚毀心定不動，名正心住。七者、菩薩間說三寶、三際有無，心堅不轉，名不退住。八者、菩薩三業清潔，悟二世間。真簡偽虛，童表無咎，亦猶《涅槃》嬰兒之行，名童真住。九者、菩薩解真俗諦，悟法王法，將有所襲，名法王子住。十者、此位菩薩如王太子，堪受王位，行漸勝故，名灌頂住。二者，十行。此位菩薩行六度等，諸行勝故，名之為行。言其十者，一、此位菩薩為大施主，一切能捨。三時無悔，利譽不悕，愍生慕法，睹者歡敬。名歡喜行。二者、菩薩常持淨戒，不染五欲，能令伏眾魔一切眾生立無上戒，得不退地。名饒益行。三者、菩薩常修忍辱，謙卑恭敬，和顏愛語，不害自他。悟身空寂，怨對能忍。名無恚行。四者、菩薩假設多劫受諸劇苦，求法濟生，念念不息。名無盡行。五者、菩薩常住正念，恒無散亂。於一切法，乃至生死入住出胎，無有癡亂。名無癡亂行。六者、菩薩善入人法皆無性相，三業寂滅，無縛無著，而復不捨化眾生心，巧能隨類現生救物。名善現行。七者、菩薩歷諸塵剎供佛求法，傳燈度生，心無厭足。然以寂滅觀諸法故，而於一切心無所著。名無著行。八者、菩薩尊重善根智慧等法皆悉成就，而由得斯諸尊重法，二利之行更增修習。名尊重行。九者、菩薩得四無礙陀羅尼門諸善慧法，能為眾生作清涼池，守護正法，佛種不絕。名善法行。十者、此位菩薩成就第一誠諦之語，學三世佛真實之語、無二之語，如說能行、如行能說，語行相應，色心皆順。名真實行。三者，十迴向。在斯位已，凡所修行皆為迴向，立迴向名。其十者何？一、此位菩薩而行六度、四攝法等，悉為救攝一切有情，令離生死，得涅槃樂，名救護眾生。入平等觀，不見怨親眾生等相，稱離生相。初迴向名因斯而立。二者、菩薩於三寶所得不壞信，因持諸善迴向眾生，令獲善利。名不壞迴向。三者、菩薩學三世佛，不著生死，不離菩提，修迴向事。名等諸佛迴向。四者、菩薩修習一切諸善根時，以彼善根如是迴向，令此善根功德之力至於一切三寶之所、一切世界眾生之所，作諸供養利益之事，譬如實際，無處不有。名至一切處迴向。五者、菩薩修悔過善根，離一切業障。於諸如來、一切眾生所有善根，皆悉隨喜。以此善根皆悉迴向，莊嚴一切諸佛淨剎。常作佛事，善巧方便具諸功德，離諸虛妄而無所著。由迴向已，得無盡善根，名無盡藏功德迴向。六者、菩薩以內外財，隨眾生意而惠施之。見諸苦者，悲以身代。堅固安住自在功德。以如是等諸善功德而迴向已，令一切生得大智慧，除滅大苦。名隨順一切堅固善根迴向。七者、菩薩而能增長一切善根，修習究竟安住忍力。閉惡趣門，永離顛倒，不著諸行。一切善根由皆悉迴向，為一切眾生作功德藏，音覆一切。拔出生死，令得眾善，等無差異。名等心隨順一切眾生迴向。八者、菩薩成就念智，安住不動，心無所依，寂然不亂。不違一切平等正法，嚴剎度生，所修諸善皆順如相而為迴向。名如相迴向。九者、菩薩所攝善根離憍慢等，所有縛著得解脫心，行普賢行。所習諸善，不執為己及以他人，以無縛著解脫之心迴向饒益品物一切，故名無著無縛解脫心迴向。十者、此菩薩離垢繒繫頂，受大法師記。法施化生，嚴淨世界。出生智等悉同虛界，而無限量。凡有善根，修於迴向悉等法界，故名法界無盡迴向。如此等義，廣如《華嚴》，恐繁不具。前二十九心全，第三十少分，而屬資糧。三十少分，屬後加行。問：此位初首而有十信，謂信進念定慧、施戒護願迴向，計心四十。何故但言三十心耶？答：即十住中初住離出，以初發心而甚難故，故離出也。設有聖教言四十心，當知即據總別說也，理實三十。

Second, explaining the names. First, clarifying provisioning, initially generally and later specifically. Generally speaking of 'provisioning' (zīliáng): provisions that aid and nourish one's own body are called 'provisions' (zīliáng). Wishing to proceed toward bodhi, one must be aided by practice. Because in this stage one initially cultivates the causes for entering buddhahood, it is called the stage of provisioning. Therefore the Cheng weishi lun says: 'Because in order to proceed toward supreme, right and complete bodhi, one cultivates and gathers various superior provisions.' Furthermore, this is also called the 'stage conforming to liberation' (mokṣabhāgīya). Speaking of 'liberation', it refers to nirvāṇa. Freeing oneself from the bondage of the afflictions is called liberation, which is the fruit sought. 'Conforming' means not being contrary to; 'share' (bhāga) has the meaning of cause. That is to say, the practices one cultivates do not run contrary to the fruit and are the cause of the fruit; hence it is called the aids to liberation (mokṣabhāgīya). Therefore the Cheng weishi lun says: 'For the sake of sentient beings, one diligently seeks liberation.' From this, it is also called the 'aids conforming to liberation' (mokṣabhāgīya). As for the specific names: First, the ten abodes. The bodhisattva here initially settles their mind; because their practices such as the six perfections are not yet superlative, they only receive the name of 'abodes'. As for these ten specifics: 1. Because the bodhisattva in this stage initially gives rise to the mind of mahābodhi, it is called the abode of initial resolve. 2. Because the bodhisattva purifies and rectifies the three karmas, and their compassion extends to sentient beings, it is called the abode of preparing the ground. 3. Because the bodhisattva cultivates superior contemplative insight into reality and initiates supreme, wondrous practices, it is called the abode of cultivation. 4. Because the bodhisattva is born from the noble dharmas and correct teachings, it is called the abode of noble birth. 5. Because the wholesome roots cultivated by the bodhisattva are entirely for the rescue of beings, it is called the abode endowed with skillful means. 6. Because the bodhisattva's mind is settled and unmoving upon hearing praise or blame, it is called the abode of the upright mind. 7. Because when the bodhisattva occasionally hears talks regarding the existence or non-existence of the Triple Gem and the three times, their mind is firm and does not waver, it is called the abode of non-retrogression. 8. Because the bodhisattva's three karmas are pure and clean, they realize the two worlds, the real is distinguished from the false and deceptive, and their youthfulness signifies blamelessness, resembling also the infant's conduct in the Mahāparinirvāṇa-sūtra, it is called the abode of youthfulness. 9. Because the bodhisattva understands the ultimate and conventional truths, awakens to the Dharma of the Dharma King, and is about to inherit [the lineage], it is called the abode of the prince of the Dharma. 10. Because the bodhisattva in this stage is like a crown prince, capable of receiving the royal throne, and their practice becomes gradually superlative, it is called the abode of consecration. Second, the ten practices. Because the bodhisattva in this stage practices the six perfections and the like, and all these practices are superlative, they are named 'practices'. As for the ten: 1. In this stage the bodhisattva acts as a great donor, able to give away everything; having no regrets in the three times, not longing for profit or fame, pitying sentient beings and longing for the Dharma, so that those who behold them are joyful and reverent: this is called the practice of joy. 2. The bodhisattva constantly maintains pure morality, is untainted by the five desires, and is able to cause all sentient beings who subdue the host of māras to be established in the unsurpassed precepts and attain the stage of non-retrogression: this is called the practice of beneficial welfare. 3. The bodhisattva constantly cultivates patience, is humble and respectful, with a serene countenance and pleasant speech, doing no harm to self or others; realizing that the body is empty and tranquil, they are able to endure enmity: this is called the practice of non-anger. 4. Even if the bodhisattva were to endure severe sufferings for many eons to seek the Dharma and save sentient beings, doing so thought after thought without resting: this is called the practice of inexhaustibility. 5. The bodhisattva constantly abides in right mindfulness and is ever without distraction; regarding all dharmas, and even in birth, death, entering, staying in, and emerging from the womb, they are free from delusion and confusion: this is called the practice of freedom from delusion and confusion. 6. The bodhisattva skillfully enters into the fact that persons and dharmas are both devoid of nature and marks, their three karmas being quiescent, unbound, and unattached, yet they do not abandon the mind to transform sentient beings, skillfully manifesting births according to their kind to rescue beings: this is called the practice of skillful manifestation. 7. The bodhisattva traverses all dust-mote realms to make offerings to buddhas and seek the Dharma, transmitting the lamp and delivering sentient beings without weariness or satiety; yet because they contemplate all dharmas with quiescence, their mind has no attachment anywhere: this is called the practice of non-attachment. 8. The dharmas of wholesome roots, wisdom, and the like that the bodhisattva reveres are all accomplished, and because of obtaining these revered dharmas, their practice of the two benefits is further cultivated and increased: this is called the practice of reverence. 9. The bodhisattva attains all the dharmas of good wisdom—the four unhindered [knowledges] and the gates of dhāraṇī—and is able to become a cool pool for sentient beings, guarding the correct Dharma so that the lineage of the buddhas is not severed: this is called the practice of wholesome dharmas. 10. The bodhisattva in this stage accomplishes the foremost true and sincere speech, learning the true speech and non-dual speech of the buddhas of the three times; they can practice as they speak, and can speak as they practice, speech and action corresponding, form and mind both compliant: this is called the practice of reality. Third, the ten dedications of merit. Having arrived in this stage, whatever practice is cultivated is entirely dedicated; hence the name 'dedication of merit' is established. What are the ten? 1. The bodhisattva in this stage practices the six perfections, the four means of embracing, and so forth, entirely to rescue and embrace all sentient beings, causing them to leave birth and death and attain the bliss of nirvāṇa; this is called rescuing and protecting sentient beings. Entering the contemplation of equality, they perceive no characteristics of sentient beings such as enemies or relatives; this is called being free from the characteristic of sentient beings. The name of the first dedication of merit is established based on this. 2. The bodhisattva attains indestructible faith in the Triple Gem, and by holding all wholesome deeds dedicates them to sentient beings, causing them to obtain wholesome benefits: this is called the indestructible dedication. 3. The bodhisattva emulates the buddhas of the three times, not clinging to birth and death and not departing from bodhi, performing acts of dedication: this is called the dedication equal to all buddhas. 4. When the bodhisattva cultivates all wholesome roots, with those wholesome roots they make dedication in this manner, causing the power of merit of these wholesome roots to reach the presence of all the Triple Gems and all sentient beings in all worlds, performing offerings and beneficial deeds, just as the limit of reality is nowhere absent: this is called the dedication reaching all places. 5. The bodhisattva cultivates the wholesome roots of repenting faults and is freed from all karmic obstacles; regarding all the wholesome roots possessed by all Tathāgatas and all sentient beings, they entirely rejoice with them; with these wholesome roots they make full dedication to adorn all pure buddha-lands, constantly performing buddha-activities, possessing all merits through skillful means, and being free from all falsity without attachment; having made dedication, they attain inexhaustible wholesome roots: this is called the dedication of the inexhaustible treasury of merit. 6. With internal and external wealth, the bodhisattva bestows gifts in accordance with the wishes of sentient beings; seeing those in suffering, with compassion they substitute themselves [for them]; firmly abiding in sovereign merit; having made dedication with such wholesome merits, they cause all beings to attain great wisdom and eradicate great suffering: this is called the dedication of according with all firm wholesome roots. 7. The bodhisattva is able to increase all wholesome roots and cultivate the power of patience that securely abides in the ultimate; closing the gates to the evil destinies, forever leaving behind inverted views, and not clinging to conditioned formations; because all wholesome roots are entirely dedicated, they act as a treasury of merit for all sentient beings, their voice covering all, pulling them out of birth and death, causing them to attain all goods equally without difference: this is called the dedication of according with all sentient beings with an equal mind. 8. The bodhisattva accomplishes mindfulness and wisdom, abiding securely without moving, their mind having nothing to rely upon, quiescent and unperturbed; not contrary to all equal correct dharmas, adorning realms and delivering sentient beings, all wholesome deeds cultivated are dedicated in accordance with the mark of suchness: this is called the dedication according with the mark of suchness. 9. The wholesome roots embraced by the bodhisattva are free from arrogance and the like, their mind attaining liberation from all bondage and attachment, practicing the conduct of Samantabhadra; the various wholesome deeds they cultivate are not grasped as belonging to oneself or to others, and with a mind of liberation free from bondage and attachment they dedicate them to benefit all classes of beings: hence it is called the dedication with a liberated mind unbound and unattached. 10. This bodhisattva has the undefiled silken ribbon tied around their crown and receives the prediction of a great Dharma master; through Dharma-giving they transform sentient beings and adorn and purify worlds; their generated wisdom and the like are all identical to the expanse of space, being limitless; whatever wholesome roots there are, when cultivated and dedicated, are entirely equal to the dharmadhātu: hence it is called the inexhaustible dedication to the dharmadhātu. Such meanings as these are explained extensively in the Avataṃsaka-sūtra; fearing verbosity, they are not fully detailed here. The entire first twenty-nine minds and a small portion of the thirtieth belong to [the stage of] provisioning. A small portion of the thirtieth belongs to the subsequent [stage of] preparatory application. Question: At the very beginning of this stage there are ten faiths—namely faith, vigor, mindfulness, concentration, wisdom, giving, morality, protection, vow, and dedication—counting forty minds in all. Why are only thirty minds mentioned? Answer: They are separated out from the first abode among the ten abodes; because the initial arousal of the mind [of bodhi] is exceedingly difficult, they are therefore separated out. Even if there are sacred teachings that speak of forty minds, one should know that this is said on the basis of the general and the specific; in truth of principle there are thirty.