大乘入道次第 1.56

1.56

次修習位別修相者，菩提分中，修八聖道。《中邊論》云：「於修道中而建立故。」又云：「一分別支，謂即正見。此雖是世間，而出世間後得，由能分別見道位中自所證故。」此意說云，此正見體是後得智，故名世間，非是有漏名為世間。既言世間，復說分別見道所證，故知修道，修八聖道。又修習位十地不同，通而言之，地地皆修十波羅蜜。若依別說，十地如次各修一度。其究竟位，眾德明備，更無修習。說修何過？答：若許更修，不名無學，亦不得言諸佛平等，進趣不息，先後異故。既云無學，復稱平等，明果無習，義無惑矣。故《唯識》云：「此遮佛果，圓滿善法無增無減，故非能熏。彼若能熏，便非圓滿，前後佛果應有勝劣。」言能熏者，即修習義。佛果既不許有能熏，故知佛位即無修習。上來雖有總別不同，合當第二大段之中，明修行訖。

Next, as for the specific characteristics of cultivation in the stage of cultivation, among the aids to awakening, one cultivates the eightfold noble path. The Madhyāntavibhāga-bhāṣya states: "Because it is established in the path of cultivation." It also states: "First is the factor of discrimination, which is right view. Although this is mundane, it is subsequent to the supramundane, because it is capable of discriminating what was directly realized by oneself in the stage of the path of seeing." The meaning here is that the essential nature of this right view is the subsequently attained wisdom; thus it is called mundane, not that it is called mundane on account of being tainted. Since it is called mundane, and is furthermore said to discriminate what was realized in the path of seeing, we know that in the path of cultivation, one cultivates the eightfold noble path. Furthermore, the ten grounds of the stage of cultivation are not the same; speaking generally, every ground cultivates the ten pāramitās. If explained specifically, the ten grounds cultivate each of the ten perfections in succession. In the ultimate stage, all virtues are luminously complete, and there is no further cultivation. If one were to speak of cultivation, what fault would there be? Answer: If further cultivation were allowed, it could not be called [the stage of] no more learning, nor could one say that all buddhas are equal, because advancing without cessation would mean that earlier and later [buddhas] would differ. Since it is called no more learning and is furthermore designated as equal, it is clear that there is no cultivation in the fruit; the principle is beyond doubt. Hence the Cheng weishi lun states: "This precludes the buddha-fruit, wherein the fully perfected wholesome dharmas neither increase nor decrease; hence it is not an active perfumer. If it were an active perfumer, it would not be fully perfected, and earlier and later buddha-fruits would have superiority and inferiority." "Active perfumer" has the meaning of cultivation. Since the buddha-fruit does not permit being an active perfumer, we know that there is no cultivation in the buddha-stage. Although there have been general and specific differences above, they collectively belong to the second major section, bringing the explanation of cultivation to a close.