[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770) › 1.4 # 維摩經疏 1.4 維摩經疏 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2770.1.4) 自下第二隨位別嘆。謂嘆初地至十地德。何故須然。菩薩住於一地之中普攝一切諸地功德。故歷諸位而以歎之。言布施者初地功德。言持戒者二地功德。言忍辱者三地功德。言精進者四地功德。言禪定者五地功德。言智慧者六地功德。六度之義廣如別章。此應具論。今且釋名。言布施者以已財事分布與他。名之為布。惙已惠人。目之為施。言持戒者。胡語尸羅。此方正翻名曰清涼。三業炎非焚燒行。人事等如熱。戒能防息故號。此清涼行有能防止禁思之義。故復名戒。堅守曰持。言忍辱者。他人加惡名之為辱。於能安說之為忍。言精進者。練心於法名之為精。精心務達說以為進。言禪定者。禪那胡語。此翻名為思惟修。習上界靜法審觀方成名思惟修。又亦名為功德叢林。此乃從其所生為名。能生多德。是故名為功德叢林。言智慧者。照見名智。觀達稱慧。此六經中名波羅蜜。是外國語。此翻名度。又亦翻之名到彼岸。所言度者。地持論中說有三義。一者時度。此之六行種性已上度三阿僧祇方始成滿。二者果度。此六能得大菩提果。三自性清淨度。此六能得破捨情相到法實際。具此三義故名為度。言到岸者。如龍樹說。解有三義。一能捨離生死此岸到於無上涅槃彼岸。同前果度。二能捨離生死涅槃有相此岸到於平等無相彼岸。與前自性度義相似。三能捨離六弊此岸到於六度究竟彼岸名到彼岸。因修至成故名始修為能到矣。具此三義名到彼岸。此六同時隨位。且分壇寄初地。乃至彼若在第六地。如地經說。及方便力無不具足七地功德。七地修習十方便慧發起勝行名方便力無不具足。逮無所得不起法忍。八地功德。逮謂及也。亦曰至也。無所得者。無生理中無淨可得。此諸菩薩破去情相到無得處。是故名為逮無所得。不起法忍猶是經中無生法忍。由逮無得是故便成不起法忍。不見淨法可生起故。已能隨等九地功德。已能隨順轉不退輪是九地中說成就矣。謂能隨生轉妙法輪。文堪化益名曰已能。化順物機名為隨順。說授名轉。不退輪者。經中或說三業為輪。或復宣說佛法為輪。今此所論名法為輪。如彼轉輪聖王輪寶。能摧剛彊轉下眾生上昇虛空。佛法如是能摧眾生惡不善法轉下眾生上入佛道。故名為轉。一得永住故云不退。善解法相是九地中智成就也。知眾生根是九地中入行成就。 > From here below is the second part, praising them individually according to their stages; that is, praising the virtues from the prathamabhūmi up to the daśabhūmi. Why is this necessary? Because when a bodhisattva dwells in a single bhūmi, he universally subsumes all the virtues of all the bhūmis; therefore, they are praised by traversing the various stages. 'Dāna' refers to the virtue of the prathamabhūmi. 'Śīla' refers to the virtue of the second bhūmi. 'Kṣānti' refers to the virtue of the third bhūmi. 'Vīrya' refers to the virtue of the fourth bhūmi. 'Dhyāna' refers to the virtue of the fifth bhūmi. 'Prajñā' refers to the virtue of the sixth bhūmi. The meaning of the six pāramitās is extensively explained in a separate chapter and should be fully discussed there; now their names are briefly explained. 'Dāna' (giving) means taking one's own wealth and goods and distributing them to others; this is called 'bu' (distribution). Relinquishing one's own to bestow on others is called 'shi' (bestowal). As for 'śīla', the foreign word is śīla; the correct translation here is called 'coolness'. The flaming faults of the three karmas burn the practitioner; human affairs and so forth are like heat. Śīla can prevent and extinguish them, hence it is called \[coolness\]. This cool practice has the meaning of being able to prevent, halt, forbid, and restrain; thus it is also called 'precepts' (jie). Firmly guarding them is called 'maintaining' (chi). As for 'kṣānti' (patience), others inflicting harm is called 'affront' (ru); being able to remain at peace with it is spoken of as 'patience' (ren). As for 'vīrya' (vigor), refining the mind in the Dharma is called 'refined' (jing); striving with a refined mind to attain realization is spoken of as 'advancement' (jin). As for 'dhyāna', 'channa' is the foreign word; here it is translated as 'cultivation of contemplation'. Practicing the quiescent dharmas of the higher realms and thoroughly contemplating until success is achieved is called 'cultivation of contemplation'. It is also called 'thicket of virtues'. This is named after what it produces: it can produce many virtues, hence it is called 'thicket of virtues'. As for 'prajñā' (wisdom), illuminating and seeing is called 'knowledge' (zhi); contemplating and comprehending is termed 'wisdom' (hui). These six are called 'pāramitās' in the sūtras, which is a foreign word; here it is translated as 'crossing over' (du), and also translated as 'reaching the other shore' (dao bi'an). Regarding 'crossing over', the Bodhisattvabhūmi-sūtra explains that it has three meanings: first, crossing over in time, for these six practices, from the gotra-bhūmi onward, cross over three asaṃkhyeyas before they first reach full completion; second, crossing over to the fruition, for these six are able to attain the fruition of great bodhi; third, crossing over of self-nature purity, for these six can break and abandon sentimental signs and arrive at the true limit of dharmas (bhūtakoṭi). Possessing these three meanings, it is therefore called 'crossing over'. Regarding 'reaching the shore', as Nāgārjuna says, the explanation has three meanings: first, being able to abandon this shore of saṃsāra and reach the other shore of unsurpassed nirvāṇa, which is the same as the previous 'crossing over to the fruition'; second, being able to abandon this shore of saṃsāra and nirvāṇa having signs, and reach the other shore of equality and signlessness, which is similar to the previous meaning of 'crossing over of self-nature'; third, being able to abandon this shore of the six flaws and reach the other shore of the culmination of the six pāramitās—this is called 'reaching the other shore'. Because one practices from the cause to the fruition, the initial practice is named as 'being able to reach'. Possessing these three meanings, it is called 'reaching the other shore'. These six are concurrent, but according to stages, dāna is provisionally assigned to the prathamabhūmi, and so forth, up to when it is in the sixth bhūmi, as the Daśabhūmika-sūtra says. 'And the power of upāya is completely fulfilled' is the virtue of the seventh bhūmi; in the seventh bhūmi, cultivating the ten kinds of wisdom in skillful means and giving rise to superior practices is called 'the power of upāya is completely fulfilled'. 'Attaining non-apprehension (anupalambha) and the tolerance of non-arising dharmas (anutpattikadharmakṣānti)' is the virtue of the aṣṭamabhūmi. 'Attaining' (dai) means reaching, and also means arriving at. 'Non-apprehension' means that within the principle of non-arising, there is no purity to be apprehended; these bodhisattvas break through sentimental signs and arrive at the state of non-apprehension, therefore it is called 'attaining non-apprehension'. 'The tolerance of non-arising dharmas' is just the anutpattikadharmakṣānti in the sūtras. Due to attaining non-apprehension, one consequently accomplishes the tolerance of non-arising dharmas, because one does not see any pure dharma that can arise. 'Already able to accord with' and so forth is the virtue of the navamabhūmi. 'Already able to accord with turning the avaivartikacakra' is the accomplishment of preaching within the navamabhūmi. That is, being able to turn the wonderful dharmacakra in accordance with sentient beings; when one's text is capable of transforming and benefiting, it is called 'already able'. Transforming in accordance with the capacities of beings is called 'according with'. Preaching and conferring is called 'turning'. As for the 'avaivartikacakra', in the sūtras it is sometimes said that the three karmas are the wheel, or it is proclaimed that the Buddha's teachings are the wheel. Now, what is discussed here designates the Dharma as the wheel. Like the wheel-jewel of that cakravartin king, which can crush the obstinate and turn lower sentient beings upward into the sky, the Buddha-Dharma is likewise able to crush the evil and unwholesome dharmas of sentient beings and turn lower sentient beings upward into the Buddha-path; hence it is called 'turning'. Once attained, it abides forever, hence it says 'non-retrograde'. 'Skillfully understanding the characteristics of dharmas' is the accomplishment of wisdom in the navamabhūmi. 'Knowing the faculties of sentient beings' is the accomplishment of engaging in practice in the navamabhūmi. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2770.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2770.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2770.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2770~en-mt.1.4) — English, machine translation ## Linked texts (1) - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.1.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2770.1.4](https://indike.org/pramana/in.bauddha.taisho.2770.1.4) · Pramāṇa