[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 6.40 # 大乘法苑義林章 6.40 大乘法苑義林章 6.40 - **Language:** Classical Chinese ### [6.40](https://indike.org/pramana/in.bauddha.taisho.1861.6.40) 第七法行差別者，法行有十，《辨中邊》第三卷頌云「謂書寫、供養、施，他聽、披讀，受持、正開演，諷誦及思修。行十法行者，獲福聚無量，勝故、無盡故，由攝他不息。」《大毘婆沙》四十二卷有作是說「若於三藏、十二分教，受持轉讀、究竟流布，名聞所成慧，依此發生思所成慧，依此發生修所成慧，此斷煩惱證得涅槃。如依金鑛生金，依金生金剛，此能摧壞山石等物。評曰：應作是說。若於三藏、十二分教，受持轉讀、究竟流布，是生得慧，依此發生聞所成慧，依此發生思所成慧，依此發生修所成慧，此斷煩惱證得涅槃。如依種生芽，依芽生莖，依莖轉生枝葉花菓。」依《瑜伽》第十三說「云何聞所成地？謂若略說，於五明處名句文身無量差別，覺慧為先，聽聞、領受、讀誦、憶念。又於彼義無倒解了，如是名為聞所成地。」此中意說：於五明處名句文身無量差別，覺慧為先者，是生得慧。聽聞領受讀誦憶念，又於彼義無倒解了，方名聞慧，即顯總相。於五明教，劣闇覺慧所有善心名生得慧，聽聞已後差別作意明了善心名為聞慧。非必要先於三藏教，聽聞、領受皆生得慧。但於三藏非用功力，所生闇劣覺慧善心，名生得慧。不順出世、非功力起、性不明了，讀解文義任運而起，名生得慧。故雖受持三藏等教，亦有生得。若於三藏要用功力所生明勝覺慧善心，名加行善。能順出世、由功力起、性極明了，讀解文義加行而起，名為聞慧。故知受持三藏等教亦有聞慧。不爾，如何於五明教覺慧為先名生得慧，聽聞領受名為聞慧？《辨中邊》說「聞所成慧，思惟大乘能令善根界得增長。思所成慧，思惟大乘能正悟入所求實義。修所成慧，思惟大乘能令所求事業成滿，謂能趣入修治地故。」此三妙慧以十法行而為助伴，由十法行之所攝受。初八法行名為聞慧，第九法行名為思慧，第十法行修慧所攝。由此三慧，於此大乘修諸法行獲最大果：一最勝故、二無盡故。由能攝益他諸有情，是故大乘說為最勝。由雖證得無餘涅槃，利益他事而恒不息，是故大乘說為無盡。《法花經》說「受持此經，若讀、若誦、若解說、若書寫，是人當得八百眼功德乃至千二百意功德。」若於三藏受持讀誦，唯生得慧。云何得有行十法行獲福聚多？五種法師成六千德。加行善法用力方生，明了解心所應得故。由此應如大乘所說。 > Seventh, regarding the distinctions of Dharma practices: there are ten Dharma practices. A verse in the third fascicle of the Madhyāntavibhāga says: / 'Namely copying, honoring, giving, / listening to others, reading, / upholding, correctly expounding, / reciting aloud, and reflection and cultivation. / One who practices the ten Dharma practices / obtains an immeasurable accumulation of merit; / because it is superior, because it is inexhaustible, / and because of gathering others without ceasing.' / Fascicle forty-two of the Mahāvibhāṣā records that some say: 'If one upholds, reads, recites, and thoroughly disseminates the three baskets and the twelve branches of teachings, it is called wisdom arisen from hearing; relying on this, wisdom arisen from reflection is produced; relying on this, wisdom arisen from cultivation is produced; this eradicates defilements and realizes nirvāṇa. Just as gold is produced from gold ore, and adamantine diamond is produced from gold, which can smash mountains, rocks, and the like.' The evaluation says: 'It should be stated thus: if one upholds, reads, recites, and thoroughly disseminates the three baskets and the twelve branches of teachings, it is innate wisdom; relying on this, wisdom arisen from hearing is produced; relying on this, wisdom arisen from reflection is produced; relying on this, wisdom arisen from cultivation is produced; this eradicates defilements and realizes nirvāṇa. Just as a sprout is produced from a seed, a stalk is produced from a sprout, and from the stalk there successively arise branches, leaves, flowers, and fruits.' According to fascicle thirteen of the Yogācārabhūmi: 'What is the ground arisen from hearing? In brief, with discerning intellect as the precursor regarding the immeasurable varieties of name-, phrase-, and syllable-groups among the five fields of knowledge, one listens, receives, reads, recites, and remembers them; furthermore, one accurately understands their meanings—this is called the ground arisen from hearing.' The meaning here is: regarding the immeasurable varieties of name-, phrase-, and syllable-groups in the five fields of knowledge, having discerning intellect as precursor is innate wisdom. Only when one listens, receives, reads, recites, remembers, and accurately understands their meanings is it called wisdom arisen from hearing, which reveals the general aspect. In the teachings of the five fields of knowledge, the wholesome minds of inferior and obscured discerning intellect are called innate wisdom; the distinct mental application and clear wholesome mind after hearing are called wisdom arisen from hearing. It is not necessarily the case that prior to the teachings of the three baskets, listening and receiving are all innate wisdom. Only the obscured and inferior wholesome minds of discerning intellect produced without exerting effort regarding the three baskets are called innate wisdom. Not conforming to transcendence, not arising through effort, being unclear in nature, and spontaneously reading and understanding the text and meaning are called innate wisdom. Therefore, even when upholding the teachings of the three baskets and so forth, there is innate \[wisdom\]. If, regarding the three baskets, it is an exertion of effort that produces a clear and superior wholesome mind of discerning intellect, it is called preparatory goodness. Capable of conforming to transcendence, arising from effort, being exceedingly clear in nature, and reading and understanding the text and meaning through preparatory effort—this is called wisdom arisen from hearing. Therefore, one knows that in upholding the teachings of the three baskets and so forth, there is also wisdom arisen from hearing. Otherwise, how could having discerning intellect as precursor regarding the five fields of knowledge be called innate wisdom, and listening and receiving be called wisdom arisen from hearing? The Madhyāntavibhāga says: 'Wisdom arisen from hearing, by contemplating the Mahāyāna, is able to cause the realm of wholesome roots to increase. Wisdom arisen from reflection, by contemplating the Mahāyāna, is able to correctly penetrate the true meaning sought. Wisdom arisen from cultivation, by contemplating the Mahāyāna, is able to bring to fruition the undertaking sought, meaning it is able to enter the grounds of purification.' These three sublime wisdoms take the ten Dharma practices as their companions, being embraced by the ten Dharma practices. The first eight Dharma practices are called wisdom arisen from hearing, the ninth Dharma practice is called wisdom arisen from reflection, and the tenth Dharma practice is subsumed under wisdom arisen from cultivation. Due to these three wisdoms, cultivating these Dharma practices in this Mahāyāna obtains the greatest fruit: first, because it is most superior; second, because it is inexhaustible. Because it can embrace and benefit other sentient beings, the Mahāyāna is therefore said to be most superior. Because even after realizing nirvāṇa without remainder, its acts of benefiting others never cease, the Mahāyāna is therefore said to be inexhaustible. The Lotus Sūtra says: 'One who upholds this sūtra, whether reading, reciting, explaining, or copying it, shall obtain eight hundred eyes' merits \[...\] up to one thousand two hundred minds' merits.' If upholding, reading, and reciting the three baskets were solely innate wisdom, how could one who practices the ten Dharma practices obtain a great accumulation of merit, or the five kinds of Dharma masters achieve the six thousand virtues? Preparatory wholesome qualities arise only through the expenditure of effort, as they are to be attained by a mind of clear understanding. Therefore, it should be as explained in the Mahāyāna. > — English (machine translation) (machine translation) - [Previous: 6.39](https://indike.org/pramana/in.bauddha.taisho.1861.6.39) - [Next: 6.41](https://indike.org/pramana/in.bauddha.taisho.1861.6.41) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1861.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.6.40) — English, machine translation ## Linked texts (2) - [辯中邊論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.madhyantavibhaga!bhasya*zh-xuanzang.3.27) — Classical Chinese - [般若波羅蜜多心經幽贊](https://indike.org/pramana/in.bauddha.taisho.1710.2.94) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.6.40](https://indike.org/pramana/in.bauddha.taisho.1861.6.40) · Pramāṇa