[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.54 # 大乘義章 14.54 大乘義章 14.54 - **Language:** Classical Chinese ### [14.54](https://indike.org/pramana/in.bauddha.taisho.1851.14.54) 次辨行體。行有二分：一者修分，隨緣進習；二者成分，證實平等廣大不動。故經說言「是菩薩行業廣大如法界，究竟如虛空。」成分即實，難以言論；修分在緣，易以言曉。今依修分，次第辨釋。歡喜行者，布施為體。故經說言「行歡喜時為大施主，悉捨所有，等施眾生。」但行施時，生喜有二：一生自喜，故經說言「施已無悔，不以煩重而生憂惱，倍復歡喜我得善利。」二生他喜，故經說言「修歡喜時，一切眾生歡喜愛敬。」饒益行者，以戒為體，故經說言「持戒清淨，於色聲等心無染著，設有諸魔將諸天女及餘樂具不起惡念。」但持戒時所益有二：一者自益，故經說言「我持淨戒，離一切纏憂悲苦惱，成就菩提。」二者益他，故經說言「一切眾生未度者度、未解者解。」如是一切。無恚恨者。以忍為體。故經說言「常修忍辱，設有無量無數眾生，一一各以無數舌、無數手毀辱菩薩，不生瞋惱。」無盡行者，精進為體，故經說言「懃修精進、最勝第一大精進等。」離癡亂者，以定為體，故彼經言「第一正念未曾散亂，於一切行一切法中皆無癡亂。」善現行者，智慧為體。於中分別，略有二種：一順空行。成就寂靜身口意業，知一切法皆無所有。故經說言「知一切眾生無性為性，一切諸法無為為性，一切佛剎無相為相，究竟三世皆悉無性。」如是一切。二隨有行。故彼經言「亦復不捨菩提之心，不捨教化一切眾生，增長悲慈。」如是一切。無著行者，大方便慧發起勝行，以之為體。故彼經說「以無著心起諸所行。」無著心者是方便智，於有不染、於空不住，故能起行。所起諸行，即是發起殊勝行也。尊重行者，以一切種成就善根為體，故經說言「菩薩成就尊重善根、不壞善根、最勝善根、不可思議無盡無退無比寂靜乃至一切佛法善根。」於中分別，略有二種：一報行成，先修今熟；二發起勝，曠集眾行趣向菩提。善法行者，以一切種化眾生行為體，故經說言「為人天等一切眾生作清涼池，具一切種陀羅尼門、無礙辨才、種種音聲、種種身等。」真實行者，以所修習諸佛如來一切種德為體，故經說言「學三世諸佛真實語，入三世諸佛性，與三世諸佛善根等，具佛十力、四無畏等。」如是一切。體相如是（此二門竟）。 > Next, the essence of the practices is distinguished. Practices have two aspects: the first is the cultivation aspect, advancing and training in accordance with conditions; the second is the realization aspect, witnessing the reality of equality, vast and unmoving. Therefore, a sutra says: "The karma and practice of these bodhisattvas is vast as the dharmadhātu and ultimate as empty space." The realization aspect is identical to reality, difficult to discuss in words; the cultivation aspect depends on conditions, easy to make understood through words. Now, relying on the cultivation aspect, they are distinguished and explained in order. For the practice of joy, giving (dāna) is its essence. Therefore, a sutra says: "When practicing joy, one becomes a great donor, completely giving up all possessions and giving them equally to sentient beings." However, when practicing giving, two kinds of joy arise: the first is generating joy in oneself, therefore a sutra says: "Having given, there is no regret; one does not generate grief or distress due to trouble or burden, but rejoices doubly that 'I have obtained good benefit.'" The second is generating joy in others, therefore a sutra says: "When cultivating joy, all sentient beings rejoice and hold one in loving respect." For the practice of beneficial action, morality (śīla) is its essence; therefore, a sutra says: "Upholding morality purely, one's mind has no defiled attachment to forms, sounds, and so forth; even if Māras bring heavenly maidens and other instruments of pleasure, one generates no evil thoughts." However, when upholding morality, what is benefited is twofold: the first is self-benefit, therefore a sutra says: "'By upholding pure morality, I am free from all entanglements, grief, sorrow, suffering, and distress, and achieve bodhi.'" The second is benefiting others, therefore a sutra says: "'Those among all sentient beings who have not crossed over are crossed over; those who are not liberated are liberated'"—all such things. For \[the practice of\] no ill-will or resentment, forbearance (kṣānti) is its essence. Therefore, a sutra says: "Constantly cultivating forbearance, even if immeasurable and countless sentient beings each insult and humiliate the bodhisattva with countless tongues and countless hands, no anger or annoyance arises." For the practice of endlessness, vigor (vīrya) is its essence; therefore, a sutra says: "Diligently cultivating vigor, supreme, foremost, great vigor, and so forth." For \[the practice of\] leaving delusion and confusion, concentration (samādhi) is its essence; therefore, that sutra says: "Foremost right mindfulness is never distracted; in all practices and among all dharmas, there is no delusion or confusion." For the practice of good manifestation, wisdom (prajñā) is its essence. Distinguishing within it, there are briefly two kinds: the first is practice according with emptiness. Fulfilling the pacification of karma of body, speech, and mind, one knows that all dharmas are nonexistent. Therefore, a sutra says: "Knowing that the nature of all sentient beings is to be without nature; that the nature of all dharmas is to be unconditioned; that the mark of all Buddha-lands is to be markless; and that ultimately throughout the three times all are completely without nature"—all such things. The second is practice according with existence. Therefore, that sutra says: "One also does not abandon the bodhicitta, does not abandon teaching and transforming all sentient beings, and increases compassion and benevolence"—all such things. For the practice of non-attachment, the great wisdom of skillful means (upāya) initiating superior practices is its essence. Therefore, that sutra says: "With an unattached mind, one initiates all practices." The unattached mind is the wisdom of skillful means: it is not defiled by existence and does not abide in emptiness; thus it can initiate practices. The various practices initiated are precisely the initiation of superior practices. For the practice of veneration, fulfilling roots of goodness of all kinds is its essence; therefore, a sutra says: "The bodhisattva achieves the roots of goodness of veneration, indestructible roots of goodness, supreme roots of goodness, inconceivable, inexhaustible, non-retrogressing, incomparable, tranquil, up to all roots of goodness of the Buddha-dharmas." Distinguishing within it, there are briefly two kinds: the first is karmic retribution practice completed, cultivated before and matured now; the second is the excellence of initiation, vastly assembling multiple practices and proceeding toward bodhi. For the practice of good dharmas, practices of transforming sentient beings in all kinds are its essence; therefore, a sutra says: "Acting as a cooling pool for all sentient beings, such as humans and devas, fully equipped with dhāraṇī-doors of all kinds, unobstructed eloquence, various sounds, various bodies, and so forth." For the practice of truth, all kinds of virtues of all Buddhas and Tathāgatas that have been cultivated and trained in are its essence; therefore, a sutra says: "Learning the true words of all Buddhas of the three times, entering the nature of all Buddhas of the three times, equaling the roots of goodness of all Buddhas of the three times, being endowed with the Buddha's ten powers, four fearlessnesses, and so forth"—all such things. The essence and characteristics are like this (this concludes the second gate). > — English (machine translation) (machine translation) - [Previous: 14.53](https://indike.org/pramana/in.bauddha.taisho.1851.14.53) - [Next: 14.55](https://indike.org/pramana/in.bauddha.taisho.1851.14.55) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.54](https://indike.org/pramana/in.bauddha.taisho.1851.14.54) · Pramāṇa