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# 大乘義章 12.58

大乘義章 12.58

- **Language:** Classical Chinese

### [12.58](https://indike.org/pramana/in.bauddha.taisho.1851.12.58)

第一釋名。六波羅蜜者，謂檀波羅蜜乃至般若波羅蜜。初言檀者，是外國語，此名布施。以己財事分布與他，名之為布。輟己惠人，目之為施。言尸羅者，此方正翻名曰清涼。三業炎非焚燒行人，事等如熱；戒能防息，故號清涼。復言戒者，隨義傍翻，以能防焚，故復稱戒。言羼提者，此名忍辱。他人加毀名之為辱，於辱能安目之為忍。毘離耶者，此名精進。練心於法故說為精，精心務達故稱為進。言禪那者，此名思惟修，亦名功德叢林。上界靜法審觀方成，名思惟修。能生諸德，故復說為功德叢林。言般若者，此方名慧。於法觀達，故稱為慧。此六何故名波羅蜜？波羅蜜者是外國語，此翻名度，亦名到彼岸。所言度者，如《地持》說，度有三種：一者時度，此之六度行，依從種性上，度三僧祇方始成滿。故彼《優婆塞經》說言「前二僧祇所行檀等非波羅蜜，第三僧祇所修行者是波羅蜜。」彼亦就其時度為言。二者果度，此六能得大菩提果。三者自性清淨度，修此六種，能捨有相到法實性。具斯三義故名為度。到彼岸者，波羅者岸，蜜者是到。釋有兩義：第一能捨生死此岸到於究竟涅槃彼岸，與前度中果度相似。第二能捨生死涅槃有相此岸到於平等無相彼岸，與前度中自性清淨度其義相似。具斯兩義，名到彼岸。

> First is explaining the names. As for the six pāramitās, they are dāna-pāramitā up to prajñā-pāramitā. First, as for 'dāna', it is a foreign word, translated here as 'giving' (布施). Distributing one's own wealth and goods to others is called 'distributing' (布). Depriving oneself to bestow upon others is termed 'giving' (施). As for 'śīla', the correct translation in this land is 'coolness' (清涼). The burning wrongs of the three karmas scorch practitioners like heat; precepts can guard against and extinguish this, hence it is designated 'coolness'. Again, as for 'precept' (戒), it is a lateral translation according to its meaning: because it can guard against burning, it is also termed 'precept'. As for 'kṣānti', it is translated here as 'forbearance' (忍辱). Others inflicting injury is called 'insult' (辱); being able to remain at peace in the face of insult is termed 'forbearance' (忍). As for 'vīrya', it is translated here as 'vigor' (精進). Refining the mind in the Dharma is called 'refined' (精); striving with a refined mind to attain \[the goal\] is termed 'advancement' (進). As for 'dhyāna', it is translated here as 'cultivation of thought' (思惟修), and also called a 'grove of merits' (功德叢林). The tranquil dharmas of the higher realms are accomplished only through careful contemplation, hence it is called 'cultivation of thought'. Because it can generate all virtues, it is also spoken of as a 'grove of merits'. As for 'prajñā', in this land it is called 'wisdom' (慧). Clear discernment regarding dharmas is termed 'wisdom'. Why are these six called 'pāramitā'? 'Pāramitā' is a foreign word, translated here as 'crossing over' (度) and also as 'reaching the other shore' (到彼岸). As for 'crossing over', as the Bodhisattvabhūmi explains, crossing over has three kinds: First is temporal crossing: the practice of these six pāramitās, based upon the gotra, takes three asaṃkhyeyas of crossing over before it is first fulfilled. Therefore, the Upāsaka\[-śīla\] Sūtra says: 'The dāna and so forth practiced in the first two asaṃkhyeyas are not pāramitās; those practiced in the third asaṃkhyeya are pāramitās.' That is also spoken with reference to temporal crossing. Second is fruit crossing: these six can attain the fruit of great bodhi. Third is crossing over of intrinsic purity: cultivating these six kinds enables one to abandon conditioned signs and reach the true nature of dharmas. Possessing these three meanings, it is therefore called 'crossing over'. As for 'reaching the other shore': 'pāra' means the shore, and 'mita' means reaching. There are two meanings in explaining this: First, being able to abandon this shore of saṃsāra and reach the other shore of ultimate nirvāṇa, which is similar to the 'fruit crossing' among the crossings above. Second, being able to abandon this shore of the conditioned signs of saṃsāra and nirvāṇa and reach the other shore of equality and signlessness, which is similar in meaning to the 'crossing over of intrinsic purity' among the crossings above. Possessing these two meanings, it is called 'reaching the other shore'.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.12.58) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1851.12.58](https://indike.org/pramana/in.bauddha.taisho.1851.12.58) · Pramāṇa
