摩訶止觀 7.126

7.126

答：《大論》云：「菩薩行般若，十力、無畏不應住。若佛於佛法無有過失，是則應住；若菩薩無佛法，何所論住？」釋云：菩薩修佛功德多生重著；破此重心，故言「不應住」；又菩薩分得十力、無畏，既未究竟，故不應住。若爾，前雖修而未得，後語入位，何關初心？若依《華嚴．十住品》云：「菩薩因初發心得十力分。」正念天子問法慧云：「初心大士修十力方便，云何知家非家，出家學道？云何方便修習梵行，具十住道，速成菩提？」答云：「菩薩先當分別十種之法，謂三業及佛、法、僧、戒。若身是梵行，梵行渾濁，八萬戶蟲；若身業是梵行，四儀顧眄，舉足下足。若口是梵行，音聲觸心，脣齒舌動；若口業是梵行，則是語言。乃至戒是梵行，戒場十眾問清淨，戒師白四羯磨，剃髮、乞食等皆非梵行。梵行為在何處？誰有梵行？三世平等猶如虛空，是名方便。又更修習增上十法，所謂十力，甚深無量。如是觀者，疾得一切諸佛功德，初發心時便成正覺，知一切法真實之性，具足慧身，不由他悟。」如此明文，豈非初心修證十力？又《地持》云：「菩薩知如來藏，聞思前行，修自性禪，得入一切禪。一切禪有三種：一、現法樂，現法樂故稱歡喜地；二、出生十力種性三摩跋提及二乘除入；三、利益眾生禪也。」十住名聞慧，十行名思慧；此聞思前，以修自性入一切禪，得具三法。豈非初心有修有證？三據明矣。

Answer: The Mahāprajñāpāramitopadeśa says: "When the bodhisattva practices prajñā, they should not abide in the ten powers and fearlessnesses. If the Buddha is without fault in the Buddhadharma, then one should abide; if a bodhisattva has no Buddhadharma, what is there to discuss regarding abiding?" The commentary explains: Bodhisattvas cultivating the Buddha's virtues often produce heavy attachment; to break this heavy mind, it says "should not abide." Furthermore, bodhisattvas attain the ten powers and fearlessnesses in part, and since they are not yet ultimate, they therefore should not abide. If so, although previously cultivated, they were not yet attained, and later words refer to entering the stages—how does this relate to initial resolve? If we rely on the "Chapter on the Ten Abodes" in the Avataṃsaka-sūtra, it says: "A bodhisattva, based on the initial arousal of the mind [for awakening], attains a portion of the ten powers." The Devaputra Right Mindfulness asked Dharma-wisdom: "How does a great being of initial resolve practice the skillful means of the ten powers, knowing home from homelessness, and leaving home to study the path? How does one practice the pure life through skillful means, endow the path of the ten abodes, and swiftly accomplish bodhi?" The reply stated: "A bodhisattva should first discern ten kinds of phenomena, namely the three karmas, as well as the Buddha, Dharma, Saṅgha, and precepts. If the physical body is the pure life, the pure life is turbid, [a host of] eighty-thousand worms; if bodily karma is the pure life, it consists of the four postures, glancing, lifting the foot and setting down the foot. If the voice is the pure life, sound touches the heart, lips, teeth, and tongue move; if vocal karma is the pure life, it is mere language. So too, up to if the precepts are the pure life, the ten monks of the ordination platform asking about purity, the preceptor's fourfold jñapti-karman, shaving the hair, begging for food, and so forth are all not the pure life. Where does the pure life exist? Who possesses the pure life? The three periods of time are equal like empty space: this is called skillful means. Furthermore, one cultivates the ten superior phenomena, namely the ten powers, which are profound and immeasurable. One who contemplates thus swiftly attains all the virtues of all Buddhas; at the time of the initial arousal of the mind, one immediately realizes correct enlightenment, knows the true nature of all phenomena, is endowed with the wisdom-body, and does not awaken through another." With such clear scriptural texts, how could it not be that those of initial resolve cultivate and realize the ten powers? Again, the Bodhisattvabhūmi says: "A bodhisattva knows the tathāgatagarbha; preceding with hearing and reflection, they cultivate the dhyāna of self-nature and gain entry into all dhyānas. All dhyānas are of three kinds: first, joy in present phenomena, which, because of joy in present phenomena, is called the Joyful Stage (pramuditā-bhūmi); second, the samāpattis that give rise to the lineage of the ten powers and the abhibhvāyatanas of the two vehicles; third, the dhyāna that benefits sentient beings." The ten abodes are called the wisdom of hearing; the ten practices are called the wisdom of reflection. Prior to this hearing and reflection, cultivating self-nature to enter all dhyānas, one can be endowed with the three dharmas. How could there not be cultivation and realization at initial resolve? The three citations are clear.