[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.68 # 維摩義記 2.68 維摩義記 2.68 - **Language:** Classical Chinese ### [2.68](https://indike.org/pramana/in.bauddha.taisho.1776.2.68) 第二明修自利行中具修六度。修此六度，所為有三：一為求菩提、二為益眾生、三為離有為證入實際。通則六度皆為此三，如《地經》說「菩薩為求一切智地修行六度，是為菩提。」如下文說「以施攝貪、戒攝毀禁、忍攝瞋恚，如是等比是為眾生。」如《大品》說「菩薩為得諸法相實修行六度。」《涅槃經》說「為了佛性修行六度，如是等比是為實際。」於中別分，初之二種為眾生，中間二種偏為實際，後之二種偏為菩提。如此說文中說言「以攝慳貪起檀波羅蜜，以化犯戒起尸波羅蜜」，故知初二偏為眾生。何故而然？以此行麁，用教眾生，彼能起故。「以攝慳貪起檀波羅蜜」者，以是為義，亦是由義亦是用義。自施教他令捨慳貪，故為攝慳起檀波羅蜜。「以化犯戒起尸羅」者，自持淨戒，教他同持令捨罪過，故為化犯起尸波羅蜜。經復說言「以無我法起羼提波羅蜜，以離身心相起毘利耶波羅蜜」，故知中二偏為實際。何故而然？以此二行修時有苦，依空防退，易入實際，故偏為之。又此二行依空方成，故偏為之。「以無我法起羼提」者，此無我法是眾生空，由知無我於物能忍，故以無我起羼提也。「以離身心起毘利耶」者，離身心相是其法空，由知此空懃苦堪耐，是故以離身心之相起毘梨耶。經中復言「以菩提相起禪波羅蜜，以一切智起般若波羅蜜」，故知後二偏為菩提。何故如是？禪定能生諸佛廣德，波若正是一切智因，生果親強，故偏為之。菩提是佛福德莊嚴，禪能出生，故為菩提起禪波羅蜜。一切智者，佛慧莊嚴，波若亦慧親能生彼，是故宣說以一切智起於波若。亦可菩提是佛止行，依禪息妄證入其中故為菩提起於禪定。一切智者是佛觀行，依慧照明滿足彼德，是故為得一切種智起於波若。 > The second \[section\] explains that in cultivating the practice of self-benefit, one completely cultivates the six pāramitās. Cultivating these six pāramitās has three purposes: first, to seek bodhi; second, to benefit sentient beings; and third, to depart from the conditioned and realize the limit of reality (bhūtakoṭi). In general, all six pāramitās are for these three purposes, as the Daśabhūmika Sūtra says: 'A bodhisattva cultivates the six pāramitās in order to seek the ground of omniscience; this is for bodhi.' As the text below says: 'Gathering in greed by means of giving, gathering in moral transgression by means of precepts, gathering in anger by means of patience—such comparisons are for sentient beings.' As the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'A bodhisattva cultivates the six pāramitās in order to attain the true characteristics of all dharmas.' The Nirvāṇa Sūtra says: 'One cultivates the six pāramitās in order to fully realize the Buddha-nature; such comparisons are for the limit of reality.' Differentiating them in particular, the first two are \[primarily\] for sentient beings, the middle two are specifically for the limit of reality, and the latter two are specifically for bodhi. In this way the text states: 'Arousing the dāna-pāramitā in order to gather in stinginess and greed; arousing the śīla-pāramitā in order to transform moral transgressors'—hence we know that the first two are specifically for sentient beings. Why is this? Because these practices are coarse; using them to instruct sentient beings, they are able to arouse them. 'Arousing the dāna-pāramitā by means of gathering in stinginess and greed': here 'by means of' (以) means 'for the sake of', also means 'due to', and also means 'using'. Giving oneself and teaching others to abandon stinginess and greed; hence it is to gather in stinginess that one arouses the dāna-pāramitā. 'Arousing the śīla-pāramitā in order to transform moral transgressors': holding pure precepts oneself and teaching others to hold them alike to abandon transgressions and faults; hence it is to transform transgressors that one arouses the śīla-pāramitā. The sūtra further states: 'Arousing the kṣānti-pāramitā by means of the dharma of selflessness; arousing the vīrya-pāramitā by means of departing from the signs of body and mind'—hence we know that the middle two are specifically for the limit of reality. Why is this? Because when cultivating these two practices there is suffering; relying on emptiness guards against relapse, making it easy to enter the limit of reality; hence they are specifically for it. Moreover, these two practices are accomplished only in reliance on emptiness; hence they are specifically for it. 'Arousing kṣānti by means of the dharma of selflessness': this dharma of selflessness is the emptiness of sentient beings (pudgala-śūnyatā); because one knows selflessness, one can endure \[afflictions caused by\] beings; hence by means of selflessness one arouses kṣānti. 'Arousing vīrya by means of departing from body and mind': departing from the signs of body and mind is the emptiness of dharmas (dharma-śūnyatā); because one knows this emptiness, one can endure toil and suffering; therefore by means of departing from the signs of body and mind one arouses vīrya. The sūtra further states: 'Arousing the dhyāna-pāramitā by means of the sign of bodhi; arousing the prajñā-pāramitā by means of omniscience'—hence we know that the latter two are specifically for bodhi. Why is this so? Dhyāna-meditation can generate the broad virtues of all buddhas, and prajñā is precisely the direct cause of omniscience; they bring about the result directly and powerfully, hence they are specifically for it. Bodhi is the adornment of merit of a buddha, and dhyāna can produce it; hence for the sake of bodhi one arouses the dhyāna-pāramitā. Omniscience is the adornment of wisdom of a buddha, and prajñā is likewise wisdom that directly generates it; therefore it is taught that by means of omniscience one arouses prajñā. Alternatively, bodhi is a buddha's practice of cessation (śamatha); relying on dhyāna, one brings delusions to rest and realizes entry into it; hence for the sake of bodhi one arouses dhyāna-meditation. Omniscience is a buddha's practice of contemplation (vipaśyanā); relying on wisdom, one illuminates and fulfills that virtue; therefore in order to attain the knowledge of all aspects (sarvākārajñatā) one arouses prajñā. > — English (machine translation) (machine translation) - [Previous: 2.67](https://indike.org/pramana/in.bauddha.taisho.1776.2.67) - [Next: 2.69](https://indike.org/pramana/in.bauddha.taisho.1776.2.69) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.68) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.4.275) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.649) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.68](https://indike.org/pramana/in.bauddha.taisho.1776.2.68) · Pramāṇa