[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 8.6 # 維摩經略疏垂裕記 8.6 維摩經略疏垂裕記 8.6 - **Language:** Classical Chinese ### [8.6](https://indike.org/pramana/in.bauddha.taisho.1779.8.6) 四、約眾行。古人分為十段，今且依之。初、護法度生。四攝，謂愛語、利行、布施、同事。二、敬事修施。「皆如供佛」者，以介爾有心，三千具足。不輕皆禮，蓋此意也。三、六念六和。「生淨天第一義天」者，《大論》云「三種天：一假號天，如人王。二生天，即三界諸天。三清淨天，即三乘聖人。」《大經》四天，謂世天即假號也；二生天；三淨天，謂四果支佛；四義天，謂十住菩薩。故彼經云「以何等義十住菩薩名為義天？以能善解諸法義故。云何為義？見一切法是空義故。」又云「我曾聞有第一義天，謂佛菩薩常不變易。」今明達檀法界能破無明，即生義天及第一義天。六念所緣既通四教，故兼云淨天。故知淨天即前二教。四種六和者，類例委作，其義可見。今且略示圓中六和者，然此六法並應云和敬，謂身慈和敬等。又文所列小不次第，若依常說者，一、同戒和敬，謂通達實相知罪本無，為欲安立眾生，持諸戒品無有乖諍。又和眾生，因於戒善未來必得菩提，是以敬之如佛，故說同戒為和敬。二、同見和敬，謂通達實相本無知見，為欲安立眾生，巧同知見無有乖諍。亦知眾生知見開解必得種智，是以敬之如佛。三、同行和敬，謂通達實相本無念行，為欲安立眾生，於實相理行行無乖。亦知眾生因此諸行當成佛道，是以敬之如佛。四、身慈和敬，謂住無緣慈現諸威儀和同九道。亦知眾生悉有佛性，未來必得金剛之身，是以敬之如佛。五、口慈和敬，謂以無緣慈普出眾音和同九道。亦知眾生悉有佛性，未來必得無上口業，是以敬之如佛。六、意慈和敬，謂以無緣慈現諸心意和同九道。亦知眾生悉有佛性，未來當如佛心，是以敬之如佛。「既知四」下，四理雖殊，三諦收盡。一心三諦互融無滯，不可說示，名為質直。 > Fourth, in terms of the manifold practices. Ancient authors divided this into ten passages; now we provisionally rely on them. First, protecting the Dharma and delivering sentient beings: the four means of embracing, meaning kind speech, beneficial action, giving, and shared activity. Second, reverently serving and cultivating giving: "All are like making offerings to the Buddha" means that in a single moment of thought, the three thousand are complete. The fact that \[Sadāparibhūta\] did not disparage and bowed to all is surely of this intention. Third, the six recollections and the six harmonies: regarding "born into the pure heaven and the heaven of the primary truth," the Dazhidunlun says, "There are three kinds of heavens: first, the heaven of nominal designation, such as human monarchs; second, heaven by birth, namely the various heavens of the three realms; third, the pure heaven, namely the noble ones of the three vehicles." The Mahāparinirvāṇa Sūtra has four heavens, meaning the worldly heaven, which is nominal designation; second, heaven by birth; third, the pure heaven, meaning the four fruits and pratyekabuddhas; fourth, the heaven of truth, meaning bodhisattvas of the ten abodes. Therefore that sūtra says: "For what reason are bodhisattvas of the ten abodes called the heaven of truth? Because they can skillfully understand the truth of all dharmas. What is meant by truth? Seeing that all dharmas are the truth of emptiness." It also says: "I once heard that there is a heaven of the primary truth, meaning the Buddhas and bodhisattvas who are constantly unchanging." Now it is explained that penetrating the dāna-dharmadhātu can destroy ignorance, which is to be born into the heaven of truth and the heaven of the primary truth. Since the objects of the six recollections extend through the four teachings, it also speaks of the pure heaven. Hence we know that the pure heaven refers to the former two teachings. As for the four kinds of six harmonies, if analogized and detailed accordingly, their meaning can be seen. Now we provisionally indicate in brief the six harmonies within the perfect \[teaching\]: these six dharmas should all be called harmony and reverence, meaning bodily loving-kindness with harmony and reverence, and so forth. Moreover, the text's listing is slightly out of sequence; if according to the conventional explanation: First, harmony and reverence in sharing the same precepts: penetrating true reality and knowing that transgression is fundamentally non-existent, yet wishing to establish sentient beings, one maintains the categories of precepts without disharmony or contention. Furthermore, harmonizing with sentient beings, because through the goodness of precepts they will definitely attain bodhi in the future, one therefore reveres them as Buddhas; hence sharing the same precepts is called harmony and reverence. Second, harmony and reverence in sharing the same view: penetrating true reality as fundamentally without views, yet wishing to establish sentient beings, one skillfully shares views without disharmony or contention. Also, knowing that sentient beings' views, when unfolded and understood, will definitely attain the knowledge of all modes, one therefore reveres them as Buddhas. Third, harmony and reverence in sharing the same practice: penetrating true reality as fundamentally without conceptual practice, yet wishing to establish sentient beings, in the principle of true reality practice upon practice is without discord. Also, knowing that through these practices sentient beings will realize the Buddha path, one therefore reveres them as Buddhas. Fourth, bodily loving-kindness with harmony and reverence: abiding in unconditioned compassion, manifesting all deportments and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will definitely obtain a vajra body in the future, one therefore reveres them as Buddhas. Fifth, oral loving-kindness with harmony and reverence: with unconditioned compassion universally uttering all sounds and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will definitely obtain unexcelled oral karma in the future, one therefore reveres them as Buddhas. Sixth, mental loving-kindness with harmony and reverence: with unconditioned compassion manifesting all mental thoughts and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will in the future be like the Buddha's mind, one therefore reveres them as Buddhas. Regarding "Having known the four" below: although the four principles differ, they are entirely gathered into the three truths. In the one mind the three truths are mutually fused without obstruction and cannot be explained or shown; this is called being straightforward. > — English (machine translation) (machine translation) - [Previous: 8.5](https://indike.org/pramana/in.bauddha.taisho.1779.8.5) - [Next: 8.7](https://indike.org/pramana/in.bauddha.taisho.1779.8.7) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1779.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.8.6) — English, machine translation ## Linked texts (1) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.20.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.8.6](https://indike.org/pramana/in.bauddha.taisho.1779.8.6) · Pramāṇa