[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) › 1.5 # 維摩經疏 1.5 維摩經疏 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.2770.1.5) 蓋諸大眾得無畏下十地功德。蓋諸大眾得無所畏。利他功德十地學窮故。蓋大眾起說不怯故得無畏功德。已下自利功德。功德智慧以修其心。妙德嚴心。功者是其功德莊嚴。智者是其智慧莊嚴。此二莊嚴廣如別章。此應具論。然今且可釋其名字。具功德者亦名福德。福謂福利。善能資𨳝福利行人故名為福。此福是其善行家德故名福德。如清冷等是水家德。功謂功能。善有資𨳝利益之功故名為功。此功還是善行家德故名功德。言智慧者。依如毘曇。決斷名智。對諸忍故。若依成實。無著名智。想別識故通相以論。知法名智。觀達稱惠。此智與惠通釋一物。隨義別分。非無差異。異相如何。依如地持。知世諦者名之為智。知第一義說以為惠。故彼文言。於一切法部分知者名智波羅蜜。於第一義開覺名波若波羅蜜。涅槃亦然。若依地論。證第一義名隨智了達教法名隨惠者皆得無傷。此二經中為莊嚴。亦名律儀。亦曰助法。亦復說之為菩提具。言莊嚴者。如涅槃說。能嚴行人故曰莊嚴。又復諸行共相莊飾亦曰莊嚴。如莊嚴具眾寶間錯。言律儀者。如地持說。此二內調故名為律。合法稱儀。言助法者。望果為言。資順菩提故云助法。能為佛因故復說之為菩提具。依此二行修練己心。故曰修心。相好已下勝相莊身。表德名相。帷情稱好。用此莊形故曰嚴身。相好嚴身過餘世報名色第一。不假餘營故捨世間所有飾好。 > From 'overwhelming all the great assemblies and obtaining fearlessness' onward is the virtue of the daśabhūmi. Overwhelming all the great assemblies and obtaining fearlessness: because the altruistic virtue (parārtha) in the daśabhūmi has been thoroughly mastered, they overwhelm the assemblies and are not timid when rising to speak; hence they obtain the virtue of fearlessness. Below is the virtue of self-benefit (svārtha). 'Cultivating their minds with merit and wisdom' means adorning their minds with wondrous virtue. 'Merit' is the adornment of merit (puṇya-saṃbhāra); 'wisdom' is the adornment of wisdom (jñāna-saṃbhāra). These two adornments are extensively explained in a separate chapter and should be fully discussed there; however, now their names may be briefly explained. Possessing merit is also called 'blessed virtue' (fude). 'Fu' (blessing) means blessed benefit; because wholesome deeds can assist and benefit the practitioner, it is called 'blessing'. This blessing is the virtue of wholesome practices, hence it is called 'blessed virtue', just as coolness and so forth are the virtues of water. 'Gong' (merit) means functionality; because wholesome deeds have the function of assisting and benefiting, it is called 'merit'. This merit is again the virtue of wholesome practices, hence it is called 'virtue of merit'. As for 'wisdom', according to the Abhidharma, decisive judgment is called 'knowledge' (zhi), because it is contrasted with the various kṣāntis. If according to the Tattvasiddhi-śāstra, non-attachment is called 'knowledge', because it is distinguished from perception and consciousness. Broadly speaking, knowing dharmas is called 'knowledge' (zhi); contemplating and comprehending is termed 'wisdom' (hui). This 'zhi' and 'hui' are comprehensively explained as one thing; divided according to their connotations, they are not without difference. What is their difference? According to the Bodhisattvabhūmi-sūtra, knowing saṃvṛtisatya is called 'knowledge' (zhi); knowing paramārtha is spoken of as 'wisdom' (hui). Therefore, that text says: 'Knowing everything in all dharmas partially is called the jñāna-pāramitā; awakening to the ultimate truth is called the prajñā-pāramitā.' The Mahāparinirvāṇa-sūtra is also like this. If according to the Daśabhūmika-śāstra, realizing the ultimate truth is called following knowledge, and thoroughly understanding the scriptural teachings is called following wisdom; both interpretations are unproblematic. These two are called 'adornments' in the sūtras; they are also called 'restraints' (saṃvara), also called 'supportive dharmas', and also spoken of as 'requisites for bodhi' (bodhisaṃbhāra). As for 'adornment', as the Mahāparinirvāṇa-sūtra says, because they can adorn the practitioner, they are called 'adornments'. Furthermore, the mutual embellishment of all practices is also called 'adornment', like ornaments inlaid with various jewels. As for 'restraints', as the Bodhisattvabhūmi-sūtra says, because these two internally regulate, they are called 'restraints' (lü); according with the Dharma is termed 'deportment' (yi). As for 'supportive dharmas', speaking with respect to the fruition, because they assist and accord with bodhi, they are called 'supportive dharmas'. Because they can be the cause of buddhahood, they are also spoken of as 'requisites for bodhi'. Refining one's own mind by relying on these two practices is called 'cultivating the mind'. From 'the marks and signs' onward, superior marks adorn the body. Manifesting virtue is called 'marks' (lakṣaṇa); pleasing the emotions is termed 'signs' (vyañjana). Using these to adorn the physical form is called 'adorning the body'. Adorning the body with the marks and signs surpasses other worldly retributions, so it is called 'foremost in physical form'. Since they do not depend on other endeavors, they abandon all worldly ornaments. > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.2770.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.2770.1.6) - [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.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2770.1.5](https://indike.org/pramana/in.bauddha.taisho.2770.1.5) · Pramāṇa