大乘義章 12.74

12.74

第一釋名。六念之義，出《涅槃經》。守境名念。念別不同，一門說六。六名是何？一者念佛、二者念法、三者念僧、四者念戒、五者念施、六者念天。六中初三念其所學，中間二種念己所行，後之一種念己所成涅槃之果。言念佛者，覺故名佛。念有四義：一緣如來有大功德，是諸眾生無上大師，名為念佛。二緣佛德，念己當同，名為念佛。三緣佛德，欲與眾生，名為念佛。四離妄想，與彼如來實德相應，名為念佛。言念法者，軌則名法。念有四義：一緣法寶有大功德，是諸眾生無上妙藥，名為念法。二緣法寶，念己當證，名為念法。三念法寶，欲授眾生，名為念法。四離妄想，與法相應，名為念法。言念僧者，和故名僧。念有四義：一緣僧寶有大功德，是諸眾生良厚福田，名為念僧。二緣僧德，念己當行，名為念僧。三緣僧行，欲與眾生，名為念僧。四離妄想，與彼真實僧行相應，名為念僧。言念戒者，防禁名戒。念有四義：一緣戒行有大勢力，能除眾生惡不善法，名為念戒。二念己所受，精懃護持，名為念戒。三念己戒善，勸人同習，名為念戒。四離妄想，得戒實性清淨無染，名為念戒。言念施者，惠捨名施。念有四義：一念施行有大功德，能破眾生慳貪重病，名為念施。二念己所行，專精修習，名為念施。三念以施善，攝取眾生，名為念施。四離妄想，得施實性，無所繫著，名為念施。問曰：行有六度之別，今此何故偏念戒施？釋言：略故。以此行始，故偏舉之。又問：於彼六度之中先施後戒，今此何故先戒後施？釋言：行者二種次第，一麁細次第，施麁易為，是故先修；戒細難作，是以後習。二止作次第，要先止惡，然後作善。如似染衣要先除垢，後受染色。戒是止行，是故先明；施是作行，是以後說。彼六度中依麁細門，故先明施；此六念中依止作門，故先明戒。言念天者，己家當來所成涅槃寂淨名天，有淨光明所受自然亦名為天。念有四義：一緣當來力無畏等一切種德，有大福利，名為念天。二緣當果，起必成意，名為念天。三緣當果，欲與眾生，名為念天。四離妄想，與彼菩薩境界相應，名為念天。名義如是（此一門竟）。

First is explaining the names. The doctrine of the six recollections comes from the *Nirvāṇa Sūtra*. Keeping the mind on an object is called "recollection". The recollections differ, but according to one portal they are explained as six. What are their six names? The first is recollection of the Buddha; the second is recollection of the Dharma; the third is recollection of the Saṅgha; the fourth is recollection of the precepts; the fifth is recollection of giving; the sixth is recollection of the devas. Among these six, the first three are recollection of what one learns; the middle two are recollection of what one practices; the final one is recollection of the fruit of nirvāṇa that one will accomplish oneself. As for "recollection of the Buddha", he is called Buddha because he is awakened. This recollection has four meanings: first, focussing on the Tathāgata as possessing great meritorious qualities and as the unsurpassed great teacher of all sentient beings is called recollection of the Buddha; second, focussing on the Buddha's qualities and recollecting that one will oneself become identical with them is called recollection of the Buddha; third, focussing on the Buddha's qualities and wishing to bestow them upon sentient beings is called recollection of the Buddha; fourth, departing from false conceptualization and according with that Tathāgata's true qualities is called recollection of the Buddha. As for "recollection of the Dharma", that which is a standard is called Dharma. This recollection has four meanings: first, focussing on the Dharma-jewel as possessing great meritorious qualities and as the unsurpassed wondrous medicine for all sentient beings is called recollection of the Dharma; second, focussing on the Dharma-jewel and recollecting that one will oneself realize it is called recollection of the Dharma; third, recollecting the Dharma-jewel and wishing to confer it upon sentient beings is called recollection of the Dharma; fourth, departing from false conceptualization and according with the Dharma is called recollection of the Dharma. As for "recollection of the Saṅgha", that which is harmonious is called Saṅgha. This recollection has four meanings: first, focussing on the Saṅgha-jewel as possessing great meritorious qualities and as an abundant and fertile field of merit for all sentient beings is called recollection of the Saṅgha; second, focussing on the qualities of the Saṅgha and recollecting that one will oneself practice them is called recollection of the Saṅgha; third, focussing on the practice of the Saṅgha and wishing to bestow it upon sentient beings is called recollection of the Saṅgha; fourth, departing from false conceptualization and according with that true practice of the Saṅgha is called recollection of the Saṅgha. As for "recollection of the precepts", that which guards and prohibits is called precepts. This recollection has four meanings: first, focussing on the practice of precepts as having great power and being able to eliminate unwholesome and unvirtuous dharmas in sentient beings is called recollection of the precepts; second, recollecting what one has oneself received and diligently guarding and upholding it is called recollection of the precepts; third, recollecting one's own virtuous precepts and exhorting others to cultivate them likewise is called recollection of the precepts; fourth, departing from false conceptualization and obtaining the true nature of the precepts as pure and unstained is called recollection of the precepts. As for "recollection of giving", bestowing and relinquishing is called giving. This recollection has four meanings: first, recollecting that the practice of giving has great meritorious qualities and can destroy the grave illness of stinginess and greed in sentient beings is called recollection of giving; second, recollecting what one practices oneself and cultivating it single-mindedly and diligently is called recollection of giving; third, recollecting that by the virtue of giving one gathers in sentient beings is called recollection of giving; fourth, departing from false conceptualization and obtaining the true nature of giving without any attachment is called recollection of giving. Question: Practices are differentiated into the six pāramitās; why here is there recollection specifically of precepts and giving? Explanation: Because it is an abbreviation. Since practice begins with these, they are raised specifically. Again question: Among those six pāramitās, giving comes first and precepts come later; why here do precepts come first and giving comes later? Explanation: Practitioners have two kinds of sequence. The first is the sequence of coarse and fine: giving is coarse and easy to do, and is therefore cultivated first; precepts are fine and difficult to practice, and are therefore cultivated later. The second is the sequence of cessation and performance: one must first cease evil and then perform good. It is like dyeing cloth, where one must first remove the dirt and then receive the dyed color. Precepts are the practice of cessation, and are therefore explained first; giving is the practice of performance, and is therefore explained later. Among those six pāramitās, it is based on the portal of coarse and fine, and so giving is explained first; among these six recollections, it is based on the portal of cessation and performance, and so precepts are explained first. As for "recollection of devas", the quiescent and pure nirvāṇa accomplished in one's own future is called "deva"; and that which possesses pure radiance and whose enjoyment is spontaneous is also called "deva". This recollection has four meanings: first, focussing on all the diverse qualities such as the powers and fearlessnesses in the future as having great benefit is called recollection of devas; second, focussing on the future fruit and giving rise to the resolve that it will surely be accomplished is called recollection of devas; third, focussing on the future fruit and wishing to bestow it upon sentient beings is called recollection of devas; fourth, departing from false conceptualization and according with that sphere of the bodhisattva is called recollection of devas. The names and meanings are such. (This concludes the first portal.)