大乘義章 12.86

12.86

六和敬者，同止安樂不惱行也。起行不乖，名之為和。以行和故，情相親重，目之為敬。和敬不同，一門說六。六名是何？一身業同、二口業同、三意業同、四者同戒、五者同施、六者同見。六中前三就身彰同，後之三種就行說同。身業同者，略有二種：一離過同，同離殺、盜、邪婬等事；二作善同，同為一切禮拜等善。口業同者，亦有二種：一離過同，同皆遠離妄語、兩舌、惡口、綺語；二作善同，同為讚誦讚詠等善。意業同者，亦有二種：一離過同，同離一切煩惱業思；二作善同，同修信、進、念、定、慧等一切善法。言同戒者，略有二種：一受戒同、二持戒同。又更分二：一作戒同、二無作戒同。亦得分三：一律儀戒同、二攝善戒同、三攝眾生戒同。言同施者，略有二種：一內施同，自捨己身奉給尊事；二外施同，捨餘資生。亦得分三：一財施同、二法施同、三無畏施同。言同見者，見謂見解，略有二種：一世諦中見解無別、二真諦中見解無別。問曰：前三行無不收，以何義故復說後三？釋言：前三是其能作，後三所作，故復說之。又前三中攝行難盡，未知前三所作是何，故復明之。問曰：所作行別無量，何故偏說戒施及見？以其略故。於六度中戒施在初、慧見在後，就初就後以彰其同，中間可知，故略不論。六和敬義，辨之略爾。

The six concords and reverences are practices of living together in peace and happiness without inflicting vexation. When arising practice is not in discord, it is named 'concord'. Because practices are harmonious, mutual affection and respect arise, which is termed 'reverence'. Concords and reverences vary; in one perspective, six are spoken of. What are the six names? 1. Sameness in bodily actions; 2. Sameness in verbal actions; 3. Sameness in mental actions; 4. Sharing the same precepts; 5. Sharing the same giving; 6. Sharing the same views. Among the six, the first three demonstrate sameness in terms of the body, while the latter three state sameness in terms of practice. Sameness in bodily actions briefly has two kinds: 1. Sameness in avoiding faults, by jointly abstaining from killing, stealing, sexual misconduct, and the like; 2. Sameness in doing good, by jointly performing wholesome deeds such as prostrations. Sameness in verbal actions also has two kinds: 1. Sameness in avoiding faults, by all equally abstaining from false speech, divisive speech, harsh speech, and frivolous speech; 2. Sameness in doing good, by jointly engaging in wholesome acts such as chanting and praising. Sameness in mental actions also has two kinds: 1. Sameness in avoiding faults, by jointly leaving behind all affliction, karma, and [unwholesome] thought; 2. Sameness in doing good, by jointly cultivating all wholesome dharmas such as faith, vigor, mindfulness, samādhi, and prajñā. Concerning sharing the same precepts, there are briefly two kinds: 1. Sameness in receiving the precepts; 2. Sameness in keeping the precepts. They may further be divided into two: 1. Sameness in manifest precepts; 2. Sameness in unmanifest precepts. They may also be divided into three: 1. Sameness in the restraint precept; 2. Sameness in the precept of gathering wholesome dharmas; 3. Sameness in the precept of gathering sentient beings. Concerning sharing the same giving, there are briefly two kinds: 1. Sameness in internal giving, giving up one's own body to serve and attend upon the venerable; 2. Sameness in external giving, renouncing other requisites of life. They may also be divided into three: 1. Sameness in the giving of material goods; 2. Sameness in the giving of Dharma; 3. Sameness in the giving of fearlessness. Concerning sharing the same views, 'views' refers to viewpoints and understanding, of which there are briefly two kinds: 1. No difference in viewpoints within conventional truth; 2. No difference in viewpoints within ultimate truth. Question: The first three subsume all practices; for what reason are the latter three spoken of as well? Explanation: The first three are the active agents, while the latter three are what is enacted; therefore, they are additionally spoken of. Furthermore, it is difficult to exhaust all practices within the first three, and one would not yet know what is enacted by the first three; hence they are further clarified. Question: The varieties of enacted practices are limitless; why are precepts, giving, and views singled out? Because of brevity. Among the six pāramitās, precepts and giving are at the beginning, while wisdom-view is at the end. By demonstrating their sameness at the beginning and the end, those in between can be known, and are thus omitted without discussion. The meaning of the six concords and reverences is thus briefly clarified.