[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) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 2.77 # 金剛般若論會釋 2.77 金剛般若論會釋 2.77 - **Language:** Classical Chinese ### [2.77](https://indike.org/pramana/in.bauddha.taisho.1816.2.77) 其次二住處，謂波羅蜜淨住處及欲住處，是十行位，依《華嚴經》之《明法品》中，精進慧菩薩問法慧菩薩，發心菩薩云何能令功德轉勝，諸佛歡喜？法慧答言，發心菩薩應滅放逸，有十種法得不放逸。何等為十？一、持戒清淨；二、遠離愚癡，淨菩提心；三、離諂曲心，慈愍眾生；四、勸修不退；五、常樂寂靜，遠離凡夫；六、不樂世樂；七、精修勝善；八、捨離二乘；九、修功德心無染；十、善分別自他身。次修十淨法，乃至滿諸願，得十種無盡法藏，發心菩薩功德轉勝，諸佛歡喜。次方說十行，波羅蜜淨住處是初六行，然分為二，初不住施五行，不住相想是第六行；其欲住處是後四行，不住施度中。初檀波羅蜜是初歡喜行，歡喜行中為大施主，悉捨所有，等以惠施，三時無悔，不望果報，不求名譽，不求生勝處，不求利益。凡行施時，有十所為，一、但欲救眾生，二、攝受眾生，三、饒益眾生，四、學佛本行，五、憶佛本行，六、淨佛本行，七、持佛本行，八、顯佛本行，九、說佛本行，十、令一切眾生離苦得樂，乃至廣說。所生之處，常行施行，令一切眾生歡喜愛敬，名歡喜行。故施波羅蜜即是初行。二、饒益行，常持淨戒，不染五欲，說無染法，不求生人、天尊貴勝處，不樂利養、端正、帝王，但持淨戒。惡魔以五欲惑亂菩薩，菩薩終不起一念愛欲之心，寧捨千命，不加惡法於一切眾生。每念眾生長夜愛欲水沒其中，我今當學令魔王等及一切眾生，立無上戒，乃至正學，入無餘涅槃。常持淨戒，饒益自他，名饒益行。故戒波羅蜜多是第二行。三、無恚行，常修忍辱，謙卑恭敬，和顏愛語，無自他害，無自他俱舉，無自他俱是，不自讚歎。念常說法，離一切惡，大忍安立。復為無量惡罵、毀辱、刀杖、捶打，思惟忍受種種觀行，思我解空無常，為人說故，雖遭怨害，愍念應忍，令成菩提。遭一切苦，不恚不恨，名無恚行。故忍波羅蜜是第三行。四、無盡行，常行精進，不為一切煩惱所亂，乃至廣說。精進所為，念言假使多劫受苦，後成菩提，亦行精進。廣說譬喻，無量世界破為微塵，如是念念常不廢忘大菩提心，若聞是語，不退不悔，歡喜勤修，因我精進，令無量眾生永離眾苦，常代受苦，普令一切眾生離苦得涅槃樂，我然後成無上正覺。常行精進，心無盡故，名無盡行。故精進波羅蜜是第四行。五、離癡行，常住正念，恒無散亂，堅固不壞，乃至死此生彼，處胎出胎，無有癡亂，廣說其相。常住正念，離癡散亂，故名離癡行。其禪定、智慧二波羅蜜，是第五行，未能別修勝定慧故，所以合修初四，易行故能別作。六、善現行，成就寂滅，三業所有，示現三業無縛無脫；乃至解一切世間悉皆寂滅，世、出世法無分別；乃至不捨化眾生心，我不化生，當誰化之？我不令歡喜，誰令歡喜？眾生受苦，起諸煩惱，捨取正覺，是所不應，故我修行，未成令成，未調令調，未度令度。解寂滅法，及利眾生，諸善根顯現，名善現行。故不住相想，是第六行。合前六行，是波羅蜜淨住處。 > Next are two abodes, namely the abode of purity of pāramitā and the abode of desire, which are the stage of the ten practices. Relying on the 'Chapter on Clarifying the Dharma' in the Avataṃsaka-sūtra, Bodhisattva Vīryamati asked Bodhisattva Dharmamati: 'How can a bodhisattva who has generated the mind make their merit increasingly superior and cause the Buddhas to rejoice?' Dharmamati answered, saying: 'A bodhisattva who has generated the mind should extinguish heedlessness; there are ten dharmas through which non-heedlessness is attained. What are the ten? First, keeping pure precepts; second, keeping far away from foolishness and purifying bodhicitta; third, being free of deceit and tortuousness and having loving kindness and compassion for sentient beings; fourth, exhorting others to cultivate non-retrogression; fifth, always delighting in quietude and keeping far away from ordinary beings; sixth, taking no delight in worldly pleasures; seventh, diligently cultivating superior goodness; eighth, renouncing the two vehicles; ninth, cultivating merit with an undefiled mind; tenth, properly distinguishing one's own body and others' bodies. Next, they cultivate the ten purifying dharmas up to fulfilling all vows, attaining the ten inexhaustible dharma treasuries, whereby the merit of the bodhisattva who has generated the mind becomes increasingly superior and the Buddhas rejoice.' Next, it specifically explains the ten practices. The abode of purity of pāramitā comprises the first six practices, which are divided into two: the first five practices of non-abiding giving, and non-abiding in perception of characteristics is the sixth practice; the abode of desire comprises the latter four practices. Within the pāramitā of non-abiding giving, the initial dāna-pāramitā is the first practice of joy. In the practice of joy, one is a great donor, renouncing all possessions and bestowing them equally, without regret throughout the three times, not hoping for recompense, not seeking fame, not seeking rebirth in superior places, and not seeking personal gain. In all acts of practicing giving, there are ten reasons: first, merely wishing to rescue sentient beings; second, embracing sentient beings; third, benefiting sentient beings; fourth, learning the Buddha's original practices; fifth, recollecting the Buddha's original practices; sixth, purifying the Buddha's original practices; seventh, upholding the Buddha's original practices; eighth, manifesting the Buddha's original practices; ninth, expounding the Buddha's original practices; tenth, causing all sentient beings to leave suffering and attain joy—and so forth up to broad explanations. Wherever they are born, they constantly perform practices of giving, causing all sentient beings to rejoice, love, and revere them; hence it is called the practice of joy. Therefore, the giving pāramitā is the first practice. Second, the practice of beneficial action: constantly upholding pure precepts, unsoiled by the five desires, expounding unsoiled dharmas, not seeking rebirth in noble and superior places among humans or gods, taking no pleasure in gain, physical beauty, or sovereign kingship, but only upholding pure precepts. Even if evil Māra uses the five desires to confuse and disturb the bodhisattva, the bodhisattva never gives rise to a single thought of loving desire, rather relinquishing a thousand lives than inflicting evil dharmas upon any sentient being. Ever mindful that sentient beings are submerged in the water of lust throughout the long night, \[they think,\] 'I must now learn to establish Māra kings and all sentient beings in the unsurpassed precepts, up to proper learning, entering nirvāṇa without remainder.' Constantly upholding pure precepts and benefiting oneself and others, it is called the practice of beneficial action. Therefore, the precept pāramitā is the second practice. Third, the practice of non-anger: constantly cultivating endurance, humble and respectful, with a serene countenance and gentle speech, neither harming oneself nor others, neither elevating oneself nor others, neither asserting oneself nor others as solely right, not praising oneself. Mindful to constantly expound the Dharma, keeping free from all evils, firmly established in great endurance. Even when subjected to immeasurable reviling, insult, blades, staves, and beatings, they contemplate and endure through various practices of contemplation, reflecting: 'Having understood emptiness and impermanence, in expounding them for others, though I encounter hostility and harm, out of pity and mindfulness I ought to endure, so that they may accomplish bodhi.' Encountering all suffering without anger or resentment, it is called the practice of non-anger. Therefore, the endurance pāramitā is the third practice. Fourth, the practice of inexhaustibility: constantly practicing vigor, undisturbed by all afflictions—and so forth up to broad explanations. As for what vigor is undertaken for, they reflect and say: 'Even if I must endure suffering for many kalpas and only afterwards achieve bodhi, I will still practice vigor.' Extensively using similes: even if immeasurable worlds are crushed into fine dust, throughout such successive thoughts they never abandon or forget great bodhicitta; if they hear such words, without retrogression or regret, they rejoice and diligently cultivate: 'Because of my vigor, let immeasurable sentient beings eternally leave all suffering; I will constantly endure suffering on their behalf, universally causing all sentient beings to leave suffering and attain the joy of nirvāṇa, and only afterward will I achieve unsurpassed right enlightenment.' Constantly practicing vigor, because the mind is inexhaustible, it is called the practice of inexhaustibility. Therefore, the vigor pāramitā is the fourth practice. Fifth, the practice of freedom from foolishness: constantly dwelling in right mindfulness, perpetually free of distraction, firm and indestructible, up to dying here and being born there, entering the womb and emerging from the womb without foolishness or confusion—its characteristics are expounded at length. Constantly dwelling in right mindfulness, free of foolishness and distraction, it is thus called the practice of freedom from foolishness. The two pāramitās of dhyāna and prajñā are the fifth practice; because one cannot yet cultivate superior concentration and wisdom separately, they are cultivated together; the first four are easy to practice, so they can be performed separately. Sixth, the practice of excellent manifestation: achieving quiescence across all actions of the three karmas, manifesting that the three karmas are without bondage and without liberation; up to understanding that the entire world is completely quiescent, with no differentiation between worldly and supramundane dharmas; up to never abandoning the mind to transform sentient beings: 'If I do not transform sentient beings, who will transform them? If I do not cause them to rejoice, who will cause them to rejoice? Sentient beings undergo suffering and give rise to various afflictions; abandoning them to attain right enlightenment is not proper. Therefore I cultivate: causing what is not yet accomplished to be accomplished, what is not yet tamed to be tamed, what is not yet crossed over to cross over.' Understanding the dharma of quiescence and benefiting sentient beings, with all wholesome roots manifesting, it is called the practice of excellent manifestation. Therefore, non-abiding in perception of characteristics is the sixth practice. Combining the previous six practices constitutes the abode of purity of pāramitā. > — English (machine translation) (machine translation) - [Previous: 2.76](https://indike.org/pramana/in.bauddha.taisho.1816.2.76) - [Next: 2.78](https://indike.org/pramana/in.bauddha.taisho.1816.2.78) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1816.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.2.77) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.77](https://indike.org/pramana/in.bauddha.taisho.1816.2.77) · Pramāṇa