[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) › [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485) › 2.51 # 菩薩瓔珞本業經 2.51 菩薩瓔珞本業經 2.51 - **Language:** Classical Chinese ### [2.51](https://indike.org/pramana/in.bauddha.taisho.1485.2.51) 「佛子！十般若波羅蜜者，從行施有三緣：一財、二法、三施眾生無畏。戒有三緣：一自性戒、二受善法戒、三利益眾生戒。忍有三緣：一忍苦行、二忍外惡、三第一義諦忍。精進有三緣：一起大誓之心、二方便進趣、三勤化眾生。禪有三緣：一定亂相不起、二定生一切功德、三定利眾生。慧有三緣：一照有諦、二無諦、三中道第一義諦。願有三緣：一自行願、二神通願、三外化願。方便有三緣：一進趣向果、二巧會有無、三一切法不捨不受。通力有三緣：一報通、二修定通、三變化通。無垢慧有三緣：一無相智、二一切種智、三變化智。佛子！從十智生一切功德行。七財：信、施、戒、聞、慧、慚、愧，資用成佛故說財。四攝：利益、濡語、施法、同事。法辯、義辯、語辯、樂說辯，於此四辯法中無障無礙，故名無礙。從無礙智生智名依，故依了經不依不了經、依法不須人、依義不須語、依智不須識。從智生十力、四無畏、六通三明百萬億阿僧祇功德。次第生智，能緣八世諦一切法，四諦、二諦、十二緣。諸法緣成，假法無我，有法相待，一切相虛，相續名一，空不可得，因生集起。即法非緣，實實集有，名生成法。法假造法，受名起用，名聚法。是故八有為法，一切法本，智所照處。復從是智，能除五蓋：貪、瞋、睡、掉、疑。四食：觸、識、思、段食。四生：卵生、胎生、濕生、化生。十惡五逆、八倒三障、八難十三煩惱、六道三界、六十二見、四流四縛四取、九煩惱七識住四結，一切所除皆名不善。佛子！十智境所除一切功德，皆名佛因，汝應受應行。 > "Disciples of the Buddha, regarding the ten prajñāpāramitās: the practice of giving has three conditions: first, material wealth; second, Dharma; third, bestowing fearlessness upon sentient beings. Precepts have three conditions: first, the precepts of one's own nature; second, the precepts of undertaking good dharmas; third, the precepts of benefiting sentient beings. Forbearance has three conditions: first, forbearing ascetic practice; second, forbearing external evils; third, forbearance regarding the truth of ultimate meaning. Vigour has three conditions: first, giving rise to the mind of great vows; second, advancing by skillful means; third, diligently transforming sentient beings. Dhyāna has three conditions: first, meditation in which distracting signs do not arise; second, meditation that generates all merits; third, meditation that benefits sentient beings. Wisdom has three conditions: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, illuminating the truth of ultimate meaning of the middle way. Vows have three conditions: first, vows for one's own practice; second, vows for supernormal powers; third, vows for outwardly transforming \[others\]. Skillful means has three conditions: first, advancing toward the fruition; second, skillfully harmonizing existence and non-existence; third, neither abandoning nor grasping all dharmas. Supernormal power has three conditions: first, supernormal powers by retribution; second, supernormal powers cultivated through meditation; third, supernormal powers of transformation. Stainless wisdom has three conditions: first, signless wisdom; second, the wisdom of all modes; third, the wisdom of transformation. Disciples of the Buddha, from the ten wisdoms all meritorious practices are born. There are seven treasures: faith, giving, precepts, hearing, wisdom, shame, and remorse; because they provide the resources to accomplish buddhahood, they are called treasures. There are four means of embracing: benefiting, kind speech, giving the Dharma, and common undertaking. There is unobstructed eloquence in dharma, eloquence in meaning, eloquence in language, and eloquence in joyful exposition; within these four dharmas of eloquence, being unhindered and unobstructed, they are called unobstructed. The wisdom generated from unobstructed wisdom is called reliance; therefore, one relies on sūtras of definitive meaning and does not rely on sūtras of provisional meaning, relies on the Dharma and does not need the person, relies on the meaning and does not need the words, and relies on wisdom and does not need consciousness. From wisdom are generated the ten powers, the four fearlessnesses, the six supernormal powers, the three clarities, and the merits of a hundred million myriad asaṃkhyeyas. Wisdom arising in succession is able to take as object all phenomena of the eight worldly truths, the four truths, the two truths, and the twelve links of dependent origination. All dharmas are formed by conditions; conventional dharmas are without self; existent dharmas are mutually dependent; all characteristics are empty; continuity is termed a single whole; emptiness cannot be grasped; causes arise and aggregate together. The dharma itself is not a condition; when real after real aggregates into existence, it is called a formed dharma. Dharmas conditionally create dharmas; receiving names and giving rise to functions, they are called aggregated dharmas. Therefore, the eight conditioned dharmas are the foundation of all dharmas, the objects illuminated by wisdom. Furthermore, from this wisdom, one can eliminate the five hindrances: sensual desire, ill will, torpor-sleep, restlessness, and doubt; the four nutriments: contact, consciousness, mental volition, and solid food; the four modes of birth: egg-born, womb-born, moisture-born, and transformation-born; the ten evil deeds and five heinous crimes; the eight inversions and three obstructions; the eight difficulties and thirteen afflictions; the six destinies and three realms; the sixty-two views; the four floods, four bonds, and four clingings; the nine afflictions, seven stations of consciousness, and four fetters. All that is eliminated is called unwholesome. Disciples of the Buddha, all the merits that eliminate what belongs to the realm of the ten wisdoms are called the causes of buddhahood; you should accept them and practice them. > — English (machine translation) (machine translation) - [Previous: 2.50](https://indike.org/pramana/in.bauddha.taisho.1485.2.50) - [Next: 2.52](https://indike.org/pramana/in.bauddha.taisho.1485.2.52) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1485.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1485~en-mt.2.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1485.2.51](https://indike.org/pramana/in.bauddha.taisho.1485.2.51) · Pramāṇa