維摩經疏 1.5

1.5

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.