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# 大乘義章 12.42

大乘義章 12.42

- **Language:** Classical Chinese

### [12.42](https://indike.org/pramana/in.bauddha.taisho.1851.12.42)

五行之義，出《涅槃經》。名字是何？一是聖行、二是梵行、三是天行、四是病行、五嬰兒行。言聖行者，就人為名，如經中釋「諸佛菩薩是其聖人，聖人之行名為聖行。」又此亦得當相為名。會正名聖，此行會正故名聖行。問曰：五行皆聖人行，何故獨此偏名聖行？釋言：諸行名有通別，通則一切皆是聖行；於中別分，初一名聖，餘者隨義更與異名。良以此行正聖人自行之體，故偏名聖。言梵行者，當相為名。梵名為淨，利他之行能為一切不善對治離過清淨，故名為梵。亦可此行從果為名。初禪已上離欲果報，名之為梵。四無量等能生梵果，故名梵行。又復涅槃亦名梵果，此行能得，說為梵行。言天行者，當相為名。一切禪定名為天住，天住之行名為天行。亦可此行從果立稱。初禪已上淨天果報，名之為天，禪為彼因，名為天行。又禪能得大般涅槃第一義天，亦名天行。言病行者，從所治為名。罪業是病，治病之行故名病行。嬰兒行者有二種：一者自利、二者利他。若論自利，從喻為名。行離分別，如彼嬰兒無所辨了，名嬰兒行。若論利他，從所化為名。如經中說「凡夫二乘始行菩薩如似嬰兒，化此嬰兒，名嬰兒行。」名義如是（此一門竟）。

> The doctrine of the five practices comes from the Nirvāṇa Sūtra. What are the names? 1. Noble practice; 2. Pure practice; 3. Divine practice; 4. Sickness practice; 5. Infant practice. Regarding "noble practice," it is named from the person, as the sūtra explains: "All buddhas and bodhisattvas are noble beings; the practice of noble beings is named noble practice." Furthermore, it may also be named from its own characteristic: encountering the correct is called noble; because this practice encounters the correct, it is named noble practice. Question: All five practices are practices of noble beings; why is this one alone specifically named noble practice? Explanation: The names of practices have general and specific senses. In the general sense, all are noble practices; distinguished specifically among them, the first alone is named noble, and the rest are further given different names according to their meanings. Truly because this practice is the very essence of the noble person's own practice, it is specifically named noble. Regarding "pure practice," it is named from its own characteristic. "Brahmā" means pure; the practice of benefiting others can serve as an antidote to all non-virtue and is pure and free from fault, hence it is named pure. Alternatively, this practice may be named from its result: the fruit of reward that has departed from desire from the first dhyāna upward is named brahmā; because the four immeasurables and so forth can generate the brahmā-fruit, it is named pure practice. Furthermore, nirvāṇa is also named the brahmā-fruit; because this practice can attain it, it is called pure practice. Regarding "divine practice," it is named from its own characteristic: all meditative concentrations are named divine abidings; the practice of divine abidings is named divine practice. Alternatively, this practice may be designated from its result: the fruit of reward in the pure heavens from the first dhyāna upward is named divine; with dhyāna as its cause, it is named divine practice. Furthermore, dhyāna can attain the ultimate divine realm of Mahāparinirvāṇa, hence it is also named divine practice. Regarding "sickness practice," it is named from what it cures: sinful karmas are sicknesses; the practice that cures sickness is therefore named sickness practice. Infant practice is of two kinds: first, self-benefit; second, benefiting others. If discussed in terms of self-benefit, it is named from metaphor: practice is free from discrimination, just as an infant discerns nothing, hence it is named infant practice. If discussed in terms of benefiting others, it is named from those who are transformed: just as the sūtra says, "ordinary beings, the two vehicles, and newly initiated bodhisattvas are like infants"; transforming these infants is named infant practice. Such are the names and meanings (this concludes the first section).  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.12.42) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1851.12.42](https://indike.org/pramana/in.bauddha.taisho.1851.12.42) · Pramāṇa
