[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) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 6.87 # 釋禪波羅蜜次第法門 6.87 釋禪波羅蜜次第法門 6.87 - **Language:** Classical Chinese ### [6.87](https://indike.org/pramana/in.bauddha.taisho.1916.6.87) 復次，慈心願令眾生得樂，此果報自應受樂。三界中，遍淨天最為樂故，言福德極遍淨。悲心觀眾生老病殘害，行者憐愍心生，云何令得離苦？若除內苦，外苦復來；若為除外苦，心苦復來。行者思惟：「有身則有苦，唯有無身，乃得無苦。」虛空能破色，是故福德極虛空處。喜心欲與眾生樂，心識樂者，心得離身，如鳥出籠。虛空處，心雖得出身，猶繫心虛空處無得礙。於一切法中皆有心識，識得自在無邊故，以喜福極在識處。捨心者，捨眾生中苦樂，故得真法，所謂無所有處，以是故，捨心福極無所有處。若作如是明四無量心功德，但諸聖人智慧方便自在故如是，非諸凡夫。何以故？凡夫之人住初禪乃至四禪，修四無量，隨禪受報，不能方便巧入無色修四無量。 > Furthermore, the mind of benevolence vows to cause sentient beings to attain happiness, so this retribution naturally ought to experience happiness. Among the three realms, the Śubhakṛtsna heaven is the most joyful, which is why it is said that its merit culminates in Śubhakṛtsna. With the mind of compassion, one observes the old age, sickness, and injuries of sentient beings; the practitioner's mind of pity arises, \[thinking\]: 'How can I cause them to be freed from suffering?' If one eliminates internal suffering, external suffering returns; if one strives to eliminate external suffering, mental suffering returns. The practitioner contemplates: 'If there is a body, then there is suffering; only when there is no body can there be no suffering.' Space can dismantle form; therefore, its merit culminates in the station of space. The mind of sympathetic joy desires to grant happiness to sentient beings; when the mental consciousness rejoices, the mind manages to be separated from the body, like a bird leaving a cage. In the station of space, although the mind manages to leave the body, the mind is still tied to the station of space and cannot attain freedom from obstruction. In all phenomena there is mental consciousness; because consciousness attains sovereign boundlessness, the merit of sympathetic joy culminates in the station of consciousness. As for the mind of equanimity, one relinquishes suffering and happiness among sentient beings and thus attains the true dharma, namely, the station of nothingness; for this reason, the merit of the mind of equanimity culminates in the station of nothingness. If the merits of the four immeasurable minds are explained in this way, it is solely because the wisdom and expedient means of the noble ones are sovereign that it is like this, and not so for ordinary persons. Why is this? Ordinary persons abide in the first dhyāna up to the fourth dhyāna, cultivating the four immeasurables, and receive retribution in accordance with the dhyāna; they cannot skillfully enter the formless \[realms\] through expedient means to cultivate the four immeasurables. > — English (machine translation) (machine translation) - [Previous: 6.86](https://indike.org/pramana/in.bauddha.taisho.1916.6.86) - [Next: 6.88](https://indike.org/pramana/in.bauddha.taisho.1916.6.88) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1916.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.6.87) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.20.222) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.6.87](https://indike.org/pramana/in.bauddha.taisho.1916.6.87) · Pramāṇa