[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) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 10.33 # 四教義 10.33 四教義 10.33 - **Language:** Classical Chinese ### [10.33](https://indike.org/pramana/in.bauddha.taisho.1929.10.33) 四嬰兒行者，若菩薩福德智慧轉增，是則實相彌顯，雖不作意利益眾生，任運能有冥顯兩益：以天行之力則有冥益，以梵行之力則有顯益。眾生應有小善之機，無菩薩開發，不能生長，以慈善根力，如磁石吸鐵，和光利行，能令眾生得見菩薩，同其始學。漸修五戒、十善、人天果報、三十三天楊葉之行。又示二百五十戒，觀、練、薰、修禪，四諦、十二因緣、三十七道品，同二乘嬰兒行。又示同修六度、百劫種相好、柔伏煩惱，六度菩薩小善之行。又示同即色是空，無生無滅，通教小善之行。又示同別教歷別次第，相似中道，小善之行。皆是慈心之力，俯同群品，提接成就，從心與樂，起嬰兒行。如《涅槃經》言：「嬰兒者，能說大字，所謂婆和。」此即同六度也。六度是小行而求作佛，故言大字所謂婆和。又云：「不見晝夜、親疎等相」，此即同通教菩薩，即色是空第一義諦意也。又云：「不能造作大小諸事」，大事即五逆，小事即二乘心。此則同別教，別教非生死，故無五逆；非涅槃，故無小乘心。又云：「楊樹黃葉」，即同人天五戒、十善之嬰兒。又云：「非道為道，以能生道微因緣故。」說非道為道，即是同二乘嬰兒。故知大慈善根之力能出假化物，同其小善方便，引之令趣佛慧，故名嬰兒行也。 > Fourth, the conduct of an infant (bālacaryā): if the bodhisattva's merit and wisdom increase, the true aspect becomes ever more evident. Although they have no deliberate intention to benefit sentient beings, they spontaneously bring about both hidden and manifest benefits: through the power of celestial conduct there is hidden benefit, and through the power of pure conduct there is manifest benefit. Sentient beings possessing the capacity for minor good cannot grow without the bodhisattva developing it. By the power of the roots of kindness, like a magnet attracting iron, softening the light and engaging in beneficial action, they enable sentient beings to behold the bodhisattva and join in their initial learning, gradually cultivating the five precepts, ten goods, human and heavenly retributions, and the practice of poplar leaves in the Trāyastriṃśa heaven. They also display the two hundred and fifty precepts; the contemplating, training, perfuming, and cultivating dhyānas; the four truths; the twelve links of dependent origination; and the thirty-seven factors of awakening, sharing in the infant conduct of the two vehicles. They also manifest as sharing in the cultivation of the six perfections, planting the marks and features over a hundred kalpas, and subduing afflictions—the minor good practices of the bodhisattvas of the six perfections. They also manifest as sharing in form being identical to emptiness, without arising and without ceasing—the minor good practices of the shared teaching. They also manifest as sharing in the distinct stages and the resemblance middle way of the distinctive teaching—minor good practices. All of these stem from the power of a kind mind, descending to accord with the various categories of beings, uplifting and accomplishing them, conferring joy according with their minds, and initiating the conduct of an infant. As the Nirvāṇa Sūtra says: 'An infant can speak great syllables, namely po-ho.' This corresponds to sharing in the six perfections: the six perfections are minor practices aimed at attaining Buddhahood, which is why it says 'great syllables, namely po-ho.' It also says: 'Not seeing the marks of day and night, intimate or distant,' which corresponds to the bodhisattvas of the shared teaching, meaning that form is identical to emptiness and paramārtha-satya. It also says: 'Unable to perform great or small deeds'—great deeds are the five heinous sins, and small deeds are the thoughts of the two vehicles. This corresponds to the distinctive teaching: the distinctive teaching is not saṃsāra, hence there are no five heinous sins; it is not nirvāṇa, hence there is no Hīnayāna thought. It also says: 'Yellow poplar leaves,' which corresponds to the infants of the five precepts and ten goods of humans and devas. It also says: 'Taking the non-path as the path, because it can generate subtle causes and conditions for the path.' Calling the non-path the path corresponds to the infants of the two vehicles. Thus we know that by the power of the great roots of kindness, they emerge into provisional existence to transform beings, sharing in their minor good expedients and guiding them toward Buddha wisdom; hence it is named the conduct of an infant. > — English (machine translation) (machine translation) - [Previous: 10.32](https://indike.org/pramana/in.bauddha.taisho.1929.10.32) - [Next: 10.34](https://indike.org/pramana/in.bauddha.taisho.1929.10.34) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1929.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.10.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.10.33](https://indike.org/pramana/in.bauddha.taisho.1929.10.33) · Pramāṇa