[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 6.92 # 維摩經略疏 6.92 維摩經略疏 6.92 - **Language:** Classical Chinese ### [6.92](https://indike.org/pramana/in.bauddha.taisho.1778.6.92) 「護持至道法」，四、約眾行者，「護持正法起方便力」，觀施正道即是正法寶城，護此正法起三業方便三輪不思議化，於四不可說用四悉檀巧說四教，即是起方便力。「以度眾生起四攝法」，觀施見理，欲以此理度脫眾生，因檀而起四攝，權實可知。「以敬事一切起除慢法」，觀於受者皆如供佛，起敬愛心不生輕慢，即是起除慢法。下去句句皆須云三權一實。「於身命財起三堅」，若見施實諦能起三堅，如前所明。「於六念中起思念法」，覺檀實諦即是念佛，念檀法性即是念法，念智與檀合即是念僧，念檀能斷惡即是念戒，念檀能捨一切法即是念捨，念因檀生淨天第一義天即是念天，但法語通漫。六念所緣，四教分別權實諸法思念不濫，是名起思念法。「於六和敬起質直心」，若行施時，即四教所明四種六和，謂身慈、口慈、意慈、同施、同見、同戒。既知四不可說，則能起質直心。「正行善法起於淨命」，行施住四種正善，起四種淨命，皆為利物，不生邪命。「心淨歡喜起近賢聖」，見施實諦本性清淨得真法喜，而近諸方便所明賢聖，同諸賢聖為利眾生，不憎惡人起調伏心。行施之時惡人來乞不生難礙，調伏其心入平等法界，一切施也。「以出家法起於深心」，行施見一實諦，出二邊生死，觀方便教明出家法，知悉歸一大乘，出家故起深心。「以如說行起於多聞」，觀施實諦即心調軟，能如說行，起於多聞，普欲聞四教權實之說。「以無諍法起空閑處」，知四不可說則無所諍。方便起諸空閑之處，攝諸憒鬧眾生。「趣向佛慧起於宴坐」，見一實諦即趣向佛慧。而起宴坐者，如身子章釋。「解眾生縛起修行地」，觀一實諦，能以方便解於眾生界內外縛，約諸教門起修行地，判賢聖位斷伏不同，已如《玄義》分別。「以具相好及淨佛土起福德業」，起三十二相業，如《大論》明因施起淨土業，如釋〈佛國品〉。「知一切眾生」等者，見一實諦即知一切眾生心念，能赴機說法，起隨情權實二智業也。「知一切法」等者，知一切法趣檀，見一實諦即無取捨入一相門。言「起於慧業」者，忘前權實二智也。「斷一切煩惱」等者，見實諦，真修顯現則能如是，但欲深進自行化他，必須起緣修助道法。 > "Protecting and upholding... dharmas of the Path" is the fourth, based on the manifold practices. "Protecting and upholding the correct Dharma and giving rise to the power of skillful means": contemplating the correct path of giving, it is the jeweled city of the correct Dharma; to protect this correct Dharma, one gives rise to the three karmic skillful means and the three wheels of inconceivable transformation, and with respect to the four predications, applies the four siddhāntas to skillfully explain the four teachings; this is giving rise to the power of skillful means. "To deliver sentient beings, giving rise to the four methods of containment": contemplating giving, one sees the principle; wishing to deliver sentient beings by means of this principle, one gives rise to the four methods of containment based on giving; the provisional and real can be known. "By reverently serving all, giving rise to the dharma of eliminating arrogance": contemplating recipients as if making offerings to the Buddha, one gives rise to a mind of reverence and affection without giving rise to slight or arrogance; this is giving rise to the dharma of eliminating arrogance. In the lines that follow, every sentence should be spoken of as three provisional and one true. "Regarding body, life, and wealth, giving rise to the three stabilities": if one sees the real truth of giving, one can give rise to the three stabilities, as explained earlier. "Among the six recollections, giving rise to the dharma of mindful reflection": awakening to the real truth of giving is recollecting the Buddha; recollecting the dharma-nature of giving is recollecting the Dharma; recollecting that wisdom accords with giving is recollecting the Saṅgha; recollecting that giving can sever evil is recollecting the precepts; recollecting that giving can relinquish all dharmas is recollecting relinquishment; recollecting that giving gives birth to the pure heavens and the heaven of the primary truth is recollecting the devas; yet the Dharma's wording is broadly inclusive. As to the objects of the six recollections, when the four teachings distinguish the provisional and real dharmas, the mindful reflections are unconfused; this is called giving rise to the dharma of mindful reflection. "Regarding the six harmonies and reverences, giving rise to a straightforward mind": when practicing giving, there are the four kinds of six harmonies explained by the four teachings—namely, bodily loving-kindness, verbal loving-kindness, mental loving-kindness, shared giving, shared views, and shared precepts. Since one knows the four predications, one can give rise to a straightforward mind. "Correctly practicing wholesome dharmas and giving rise to pure livelihood": practicing giving while abiding in the four kinds of correct goodness, one gives rise to the four kinds of pure livelihood, all to benefit beings, without giving rise to wrong livelihood. "With a pure mind full of joy, giving rise to approaching the worthy and noble": seeing the real truth of giving, one's fundamental nature is pure and one attains true Dharma joy, and so one approaches the worthy and noble explained in the various skillful means; being equal to all the worthy and noble to benefit sentient beings, one does not hate evil people but gives rise to a mind of taming them. When practicing giving, if evil people come begging, one generates no obstruction, taming one's mind to enter the equal realm of reality, which is giving to all. "By means of the dharma of leaving home, giving rise to a profound mind": practicing giving, one sees the One Real Truth and leaves behind the saṃsāra of the two extremes; contemplating the skillful means teachings that explain the dharma of leaving home, one knows that all return to the One Great Vehicle, and because of leaving home, one gives rise to a profound mind. "By practicing as spoken, giving rise to extensive learning": contemplating the real truth of giving, the mind is pliant and able to practice as spoken, giving rise to extensive learning, wishing everywhere to hear the provisional and real teachings of the four teachings. "By means of the dharma of non-contention, giving rise to dwelling in quiet seclusion": knowing the four predications, there is nothing to contend over. Through skillful means, one gives rise to dwelling in quiet seclusion, gathering noisy, agitated sentient beings. "Heading toward the Buddha's wisdom and giving rise to serene sitting": seeing the One Real Truth, one heads toward the Buddha's wisdom. Giving rise to serene sitting is as explained in the chapter on Śāriputra. "Untying sentient beings' bonds and giving rise to the stages of cultivation": contemplating the One Real Truth, one can through skillful means untie sentient beings' internal and external bonds within and beyond the realm \[of desire, form, and formlessness\]; based on the various teaching gates, one gives rise to the stages of cultivation, distinguishing the differences in severing and subduing among the ranks of the worthy and noble, as already distinguished in the Profound Meaning. "By being fully endowed with the marks and signs and purifying the buddha-land, giving rise to deeds of merit": giving rise to the karma of the thirty-two marks is as the Dàzhìdù lùn explains; giving rise to the karma of the pure land through giving is as in the commentary on the "Chapter on the Buddha-Land." "Knowing all sentient beings..." and so forth: seeing the One Real Truth, one knows the thoughts in the minds of all sentient beings and can adapt to their capacities to preach the Dharma, giving rise to the deeds of the two wisdoms—provisional and real—that conform to beings' sentiments. "Knowing all dharmas..." and so forth: knowing that all dharmas converge in giving, seeing the One Real Truth, there is neither grasping nor rejecting, entering the gate of the single characteristic. As for "giving rise to the deeds of wisdom," it means forgetting the aforementioned two wisdoms, provisional and real. "Severing all afflictions..." and so forth: seeing the real truth, when true cultivation becomes manifest one can do this; yet wishing to advance deeply in one's own practice and transforming others, one must give rise to auxiliary dharmas of the Path cultivated through conditions. > — English (machine translation) (machine translation) - [Previous: 6.91](https://indike.org/pramana/in.bauddha.taisho.1778.6.91) - [Next: 6.93](https://indike.org/pramana/in.bauddha.taisho.1778.6.93) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1778.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.6.92) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.656) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.6.92](https://indike.org/pramana/in.bauddha.taisho.1778.6.92) · Pramāṇa