Chinese
大正藏第 85 册 No. 2770 维摩经疏 No. 2770 [cf. No. 475] 维摩经疏 故若在果中自□□□□□□□□□□□□□□□□□□□□伏故降魔如是今就利他□□□魔菩萨自降。多用神通下制外道。法外妄计斯称外道。此亦妨于自行外化。并须制伏。但随行别用法不同。自行因中正见降伏。正见道理不从邪。故自行果中无畏降伏外道。邪智难佛无德。如来有德于彼不怯能降伏。故自行如是。化他纯用四辨降伏。四无碍辨广知法义能难论。故今就化他四辨摧邪名制外道。上来利他。 下明自利。于中初先明其断德。心常安下明其行德。前断德中悉已清净明其摄治。永离盖等彰其离障。又悉清净明离恶业。正习斯亡名悉己净。永离盖缠明无烦恼。盖谓五盖。贪欲嗔恚睡眠掉悔及疑是也。广如别章。亦可。一切诸烦恼结通名为盖。盖众生故。盖净心故。缠谓十缠。无渐无愧睡悔悭嫉悼眠忿及覆是其十也。亦如别章。亦可。一切诸烦恼结通名为缠。缠众生故缠缚心故。于此盖缠止习斯亡故云永离。 下行德中文别有二。一随德别叹。二布施下随位别叹。前随德中心常安住无碍解脱空解脱也。亦可。安住一切法界无碍解脱。此即十地解脱大也。念谓 正念。念门不同。或说三种。念佛法僧。或说四种。身受心法。又如地论上。念同法功德求义亦是四也。或说六种。念佛法僧戒施及天。如涅槃释。或说八种。如龙树说。前六种上更加二种。一念出入息。系心住于数息法门。二者念死。常修死相。或说十种如大智论摩诃衍品说。前八种上更加二种。一者念灭。念彼涅槃无为寂灭起意趣求。二者念身。自念己身无常苦空无我不净修行厌离。或说十一。如地经说。念菩萨行。念波罗蜜。念十地。念不怀力。念无畏。念不共法乃至不离。念一切智。广则无量菩萨悉念。定者。所谓九次第定。八禅灭尽是九定也。亦可。一切所得三昧悉名为定。此即十地三昧大也。言总持者。陀罗尼大。此即十地陀罗尼大。言辨才者。四无碍辨。知法辨了名之为辨。又说。辨了亦名为辨。言辞才巧故名为才。念念常现故云不断。又说无间亦云不断。上来第一随德别叹。人言此叹地前功德。当应不然。叹地前行多不举此胜上功德。 自下第二随位别叹。谓叹初地至十地德。何故须然。菩萨住于一地之中普摄一切诸地功德。故历诸位而以叹之。言布施者初地功德。言持戒者二地功德。言忍辱者三地功德。言精进者四地功德。言禅定者五地功德。言智慧者六地功德。六度之义广如别章。此应具 现代汉语译本：正念。念的法门不同，或者说有三种：念佛（Buddha，觉悟者）、念法（Dharma，佛法）、念僧（Sangha，僧团）。或者说有四种：念身（body）、念受（feelings）、念心（mind）、念法（dharmas）。又如《地持论》上说，念与法相应的功德，以及寻求意义，也是四种。或者说有六种：念佛、念法、念僧、念戒（precepts）、念施（giving）、以及念天（devas，天神）。如《涅槃经》的解释。或者说有八种，如龙树（Nagarjuna）所说，在前六种上更加两种：一是念出入息（mindfulness of breathing），将心专注于数息的法门；二是念死（mindfulness of death），常常修习死亡的景象。或者说有十种，如《大智度论·摩诃衍品》所说，在前八种上更加两种：一是念灭（mindfulness of cessation），念彼涅槃（Nirvana，寂灭）无为寂灭，生起意愿趣求；二是念身（mindfulness of the body），自己念及自身无常、苦、空、无我、不净，修行厌离。或者说有十一种，如《地持经》所说，念菩萨行（Bodhisattva conduct），念波罗蜜（Paramita，度，到彼岸），念十地（Ten Bhumis），念不坏力（indestructible powers），念无畏（fearlessness），念不共法（unique qualities），乃至不离，念一切智（omniscience）。广而言之，无量菩萨都应忆念。定，指的是九次第定（nine successive stages of meditation），八禅（eight dhyanas）和灭尽定（cessation of perception and sensation）是九种定。也可以说，一切所得的三昧（Samadhi，禅定）都可称为定。这指的是十地的三昧广大。总持，指的是陀罗尼（Dharani，总持，咒语）广大，这指的是十地的陀罗尼广大。辨才，指的是四无碍辩（four kinds of eloquence），知法辨了名为辨，又说，辨了也名为辨，言辞才巧故名为才，念念常现故云不断，又说无间也称为不断。以上第一部分是随功德差别而赞叹。有人说这是赞叹地前（before the ten bhumis）的功德，应当不是这样。赞叹地前修行，大多不举出这些殊胜的功德。 自下第二部分是随位差别而赞叹，指的是赞叹初地（first bhumi）至十地（tenth bhumi）的功德。为什么需要这样？菩萨（Bodhisattva）住于一地之中，普遍摄取一切诸地的功德，所以历经各个位次而加以赞叹。布施（giving）是初地的功德，持戒（morality）是二地的功德，忍辱（patience）是三地的功德，精进（effort）是四地的功德，禅定（meditation）是五地的功德，智慧（wisdom）是六地的功德。六度（six perfections）的意义广泛，如其他章节所述，这里应该完备。
English
English version: Mindfulness. The methods of mindfulness are different. Some say there are three: mindfulness of the Buddha (the awakened one), mindfulness of the Dharma (the teachings), and mindfulness of the Sangha (the community). Some say there are four: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas. Furthermore, as stated in the *Treatise on the Grounds*, mindfulness associated with the merits of the Dharma and seeking its meaning are also four. Some say there are six: mindfulness of the Buddha, Dharma, Sangha, precepts, giving, and the devas (gods). As explained in the *Nirvana Sutra*. Some say there are eight, as Nagarjuna said, adding two more to the previous six: first, mindfulness of breathing, focusing the mind on the practice of counting breaths; second, mindfulness of death, constantly contemplating the appearance of death. Some say there are ten, as stated in the *Mahaprajnaparamita Sutra*, adding two more to the previous eight: first, mindfulness of cessation, contemplating Nirvana (extinction) as unconditioned and tranquil, giving rise to the intention to seek it; second, mindfulness of the body, contemplating one's own body as impermanent, suffering, empty, without self, and impure, cultivating aversion and detachment. Some say there are eleven, as stated in the *Dasabhumika Sutra*, mindfulness of Bodhisattva conduct, mindfulness of Paramitas (perfections), mindfulness of the Ten Bhumis (grounds), mindfulness of indestructible powers, mindfulness of fearlessness, mindfulness of unique qualities, and even without separation, mindfulness of omniscience. Broadly speaking, all countless Bodhisattvas should be mindful. Samadhi (concentration) refers to the nine successive stages of meditation, the eight dhyanas and the cessation of perception and sensation are the nine concentrations. It can also be said that all Samadhis attained can be called Samadhi. This refers to the vastness of the Samadhis of the Ten Bhumis. Total retention refers to the vastness of Dharani (mantras), this refers to the vastness of the Dharanis of the Ten Bhumis. Eloquence refers to the four kinds of unimpeded eloquence, knowing the Dharma and distinguishing it is called eloquence, and it is also said that distinguishing is also called eloquence, skillful speech is called skill, constantly appearing in thought is called unceasing, and it is also said that uninterrupted is also called unceasing. The first part above praises according to the differences in merit. Some say that this praises the merits before the Ten Bhumis, but that should not be the case. Praising the practice before the Ten Bhumis mostly does not mention these supreme merits. The second part below praises according to the differences in stages, referring to praising the merits of the first Bhumi to the tenth Bhumi. Why is this necessary? A Bodhisattva dwelling in one Bhumi universally encompasses the merits of all the Bhumis, therefore they are praised through each stage. Giving is the merit of the first Bhumi, morality is the merit of the second Bhumi, patience is the merit of the third Bhumi, effort is the merit of the fourth Bhumi, meditation is the merit of the fifth Bhumi, and wisdom is the merit of the sixth Bhumi. The meaning of the six perfections is extensive, as described in other chapters, and should be complete here. --------------------------------------------------------------------------------
Chinese
论。今且释名。言布施者以已财事分布与他。名之为布。惙已惠人。目之为施。言持戒者。胡语尸罗。此方正翻名曰清凉。三业炎非焚烧行。人事等如热。戒能防息故号。此清凉行有能防止禁思之义。故复名戒。坚守曰持。言忍辱者。他人加恶名之为辱。于能安说之为忍。言精进者。练心于法名之为精。精心务达说以为进。言禅定者。禅那胡语。此翻名为思惟修。习上界静法审观方成名思惟修。又亦名为功德丛林。此乃从其所生为名。能生多德。是故名为功德丛林。言智慧者。照见名智。观达称慧。此六经中名波罗蜜。是外国语。此翻名度。又亦翻之名到彼岸。所言度者。地持论中说有三义。一者时度。此之六行种性已上度三阿僧祇方始成满。二者果度。此六能得大菩提果。三自性清净度。此六能得破舍情相到法实际。具此三义故名为度。言到岸者。如龙树说。解有三义。一能舍离生死此岸到于无上涅槃彼岸。同前果度。二能舍离生死涅槃有相此岸到于平等无相彼岸。与前自性度义相似。三能舍离六弊此岸到于六度究竟彼岸名到彼岸。因修至成故名始修为能到矣。具此三义名到彼岸。此六同时随位。且分坛寄初地。乃至彼若在第六地。如地经说。及方便力无不具足七地功德。七地修习十方便慧发起胜行名方便力无不具 足。逮无所得不起法忍。八地功德。逮谓及也。亦曰至也。无所得者。无生理中无净可得。此诸菩萨破去情相到无得处。是故名为逮无所得。不起法忍犹是经中无生法忍。由逮无得是故便成不起法忍。不见净法可生起故。已能随等九地功德。已能随顺转不退轮是九地中说成就矣。谓能随生转妙法轮。文堪化益名曰已能。化顺物机名为随顺。说授名转。不退轮者。经中或说三业为轮。或复宣说佛法为轮。今此所论名法为轮。如彼转轮圣王轮宝。能摧刚强转下众生上升虚空。佛法如是能摧众生恶不善法转下众生上入佛道。故名为转。一得永住故云不退。善解法相是九地中智成就也。知众生根是九地中入行成就。 盖诸大众得无畏下十地功德。盖诸大众得无所畏。利他功德十地学穷故。盖大众起说不怯故得无畏功德。已下自利功德。功德智慧以修其心。妙德严心。功者是其功德庄严。智者是其智慧庄严。此二庄严广如别章。此应具论。然今且可释其名字。具功德者亦名福德。福谓福利。善能资𨳝福利行人故名为福。此福是其善行家德故名福德。如清冷等是水家德。功谓功能。善有资𨳝利益之功故名为功。此功还是善行家德故名功德。言智慧者。依如毗昙。决断名智。对诸忍故。若依成实。无著名智。想别识故通相以论 。知法名智。观达称惠。此智与惠通释一物。随义别分。非无差异。异相如何。依如地持。知世谛者名之为智。知第一义说以为惠。故彼文言。于一切法部分知者名智波罗蜜。于第一义开觉名波若波罗蜜。涅槃亦然。若依地论。证第一义名随智了达教法名随惠者皆得无伤。此二经中为庄严。亦名律仪。亦曰助法。亦复说之为菩提具。言庄严者。如涅槃说。能严行人故曰庄严。又复诸行共相庄饰亦曰庄严。如庄严具众宝间错。言律仪者。如地持说。此二内调故名为律。合法称仪。言助法者。望果为言。资顺菩提故云助法。能为佛因故复说之为菩提具。依此二行修练己心。故曰修心。相好已下胜相庄身。表德名相。帷情称好。用此庄形故曰严身。相好严身过余世报名色第一。不假余营故舍世间所有饰好。 自下第三彰德殊胜故名高远。于中先举名称高远。显德殊胜名闻上彻名为高远。如何逾于须弥。逾谓过也。须弥胡语。此名好高山亦名安明山。举高三百三十六万里。纵广亦然。四宝所成。六万诸山而为眷属。 深信坚下辨德显名。于中有三。一明其信。二深入缘下彰其解。三无有量下显其行。此三分中皆自利利他。就初分中深信坚固犹若金刚。是其自利。决定名信。信门不同。或说为二。如地经说。信菩萨 现代汉语译本：知法被称为智（jnana，智慧），观达被称为惠（prajna，般若）。这智与惠，通常被解释为同一事物，只是根据不同的含义而区分。并非没有差异，那差异的相状是什么呢？依照《瑜伽师地持论》，知晓世俗谛的称为智，知晓第一义谛的称为惠。所以该论中说：‘对于一切法，部分地知晓，称为智波罗蜜（jnana-paramita，智慧到彼岸）；对于第一义谛，开悟觉醒，称为般若波罗蜜（prajna-paramita，般若到彼岸）。’涅槃也是这样。如果依照《地论》，证得第一义谛称为随智，了达教法称为随惠，这两种说法都没有损害。这两部经中，为了庄严，也称为律仪，也称为助法，也说是菩提之具。说到庄严，如《涅槃经》所说，能够庄严修行人，所以称为庄严。又各种修行共同互相庄饰，也称为庄严，就像庄严的器具用各种宝物间隔错落。说到律仪，如《瑜伽师地持论》所说，这两种内在调伏，所以称为律，合法度称为仪。说到助法，从结果来说，资助顺应菩提，所以称为助法。能够成为佛的因，所以又说是菩提之具。依照这两种修行来修练自己的心，所以称为修心。相好以下，殊胜的相貌庄严身体，表彰功德称为相，唯有情识才能称之为好，用这些来庄严形体，所以称为严身。相好庄严身体，超过世间所有，名色第一。不需借助其他营求，所以舍弃世间所有装饰美好之物。 下面第三部分，彰显功德殊胜，所以称为高远。其中先举出名称高远，彰显功德殊胜，名声传扬到极高之处，称为高远。如何超过须弥山呢？逾是超过的意思。须弥是梵语，这里的意思是好高山，也叫安明山。高三百三十六万里，纵横也一样。由四宝构成，六万座山作为眷属。 深信坚固以下，辨别功德，彰显名声。其中有三点：一是说明其信，二是深入缘起以下，彰显其解，三是无有量以下，彰显其行。这三部分中，都包含自利利他。就第一部分来说，深信坚固犹如金刚，这是自利。决定称为信。信的门径不同，或者说是两种，如《地经》所说，信菩萨
English
English version: 'Knowing the Dharma is called jnana (wisdom), and penetrating observation is called prajna (insight). This jnana and prajna are generally explained as the same thing, but they are distinguished according to different meanings. It is not that there is no difference; what is the nature of that difference? According to the *Yogacarabhumi-sastra*, knowing the mundane truth is called jnana, and knowing the ultimate truth is called prajna. Therefore, it says in that text: ‘To know all dharmas partially is called jnana-paramita (perfection of wisdom); to awaken to the ultimate truth is called prajna-paramita (perfection of insight).’ Nirvana is also like this. If according to the *Dasabhumika-sastra*, attaining the ultimate truth is called following jnana, and understanding the teachings is called following prajna; both of these explanations are without fault. In these two sutras, for the sake of adornment, it is also called morality, also called auxiliary dharmas, and also said to be the equipment for Bodhi. Speaking of adornment, as the *Nirvana Sutra* says, it can adorn practitioners, so it is called adornment. Moreover, various practices mutually adorn each other, which is also called adornment, like decorative objects interspersed with various treasures. Speaking of morality, as the *Yogacarabhumi-sastra* says, these two internally tame, so it is called morality, and conforming to the Dharma is called propriety. Speaking of auxiliary dharmas, from the perspective of the result, they aid and accord with Bodhi, so they are called auxiliary dharmas. Being able to be the cause of Buddhahood, it is also said to be the equipment for Bodhi. Relying on these two practices to cultivate one's own mind, it is called cultivating the mind. The excellent marks and characteristics adorn the body, expressing virtues are called marks, and only sentient beings can call it good; using these to adorn the form, it is called adorning the body. The marks and characteristics adorn the body, surpassing all in the world, name and form are the foremost. Not needing to rely on other pursuits, therefore abandoning all the decorative and beautiful things of the world.' 'The third part below highlights the excellence of virtue, so it is called lofty and far-reaching. Among them, first, the loftiness and far-reachingness of the name are mentioned, highlighting the excellence of virtue, and the reputation spreads to the highest point, which is called lofty and far-reaching. How does it surpass Mount Sumeru? ‘Surpassing’ means exceeding. Sumeru is a Sanskrit word, here meaning a very high mountain, also called Anming Mountain. It is 3,360,000 li (Chinese miles) high, and its width is the same. It is made of four treasures, with 60,000 mountains as its retinue.' 'From deep faith and firmness onwards, distinguishing virtues and highlighting fame. There are three points: first, explaining the faith; second, from deeply entering into dependent origination onwards, highlighting the understanding; and third, from immeasurable onwards, highlighting the practice. In these three parts, both self-benefit and benefiting others are included. Regarding the first part, deep faith is firm like diamond, which is self-benefit. Determination is called faith. The paths of faith are different, or it can be said that there are two, as the *Dasabhumika Sutra* says, believing in Bodhisattvas.' --------------------------------------------------------------------------------