[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) › [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976) › 6.7 # 西方合論 6.7 西方合論 6.7 - **Language:** Classical Chinese ### [6.7](https://indike.org/pramana/in.bauddha.taisho.1976.6.7) 三、六度行者，《起信論》曰：「菩薩從初正信已來，於第一阿僧祇將欲滿故，於真如法中，深解現前所修離相，知法性體離慳貪故，隨順修行檀波羅蜜；法性無染離五欲過故，隨順修行戒波羅蜜；法性無苦離瞋惱故，隨順修行忍波羅蜜；法性無身心相離懈怠故，隨順修行精進波羅蜜；法性常定，體無亂故，隨順修行禪波羅蜜；法性體明，離無明故，隨順修行般若波羅蜜。」故《智度論》曰：「菩薩觀一切法畢竟空，不生慳貪心。何以故？畢竟空中無有慳貪，慳貪根本斷故。」乃至「般若波羅蜜畢竟空故，常不生癡心。所以者何？佛說一切法，無施無受，非戒非犯，乃至不智不愚故。」又云：「菩薩雖不見布施，以清淨空心布施，作是念：『是布施空無所有，眾生須故施與。如小兒以土為金銀，長者則不見是金銀，便隨意與，竟無所與。』其餘五法亦復如是。」是謂菩薩行于六度。修淨土者，即無如是差別名相，然亦不越一行，具此六義：一者、捨諸雜念，是行於施；又則繫佛，不住捨念，是性施故。二者、念念中淨，是行于戒；又則繫佛，不求滅念，是性戒故。三者、世念盡弱，是行於忍；又則繫佛，非關摧念，是性忍故。四者、畢念不退，是行精進；又則一念即是，不著苦行，是性精進故。五者、得念三昧，是行于定；又則念念是佛，不貪禪味，是大定故。六者、了念佛因，即念而佛，是行于智；又則念本非有，佛本非無，不落斷常，是一切種智故。是故念佛一門，能該諸行。何以故？念佛是一心法門，心外無諸行故，然亦不廢諸行，若廢諸行即是廢心故。 > Third is the practice of the six perfections. The Awakening of Faith says: 'From their initial correct faith onward, as bodhisattvas are about to complete the first asaṃkhyeya \[kalpa\], within the Dharma of tathatā they deeply understand that what is presently practiced is free from signs: knowing that the essence of Dharma-nature is free from stinginess and greed, they practice dāna-pāramitā in accordance \[with it\]; because Dharma-nature is without defilement and free from the faults of the five desires, they practice śīla-pāramitā in accordance \[with it\]; because Dharma-nature is without suffering and free from anger and vexation, they practice kṣānti-pāramitā in accordance \[with it\]; because Dharma-nature is free from marks of body and mind and free from indolence, they practice vīrya-pāramitā in accordance \[with it\]; because Dharma-nature is eternally concentrated and its essence is free from distraction, they practice dhyāna-pāramitā in accordance \[with it\]; because the essence of Dharma-nature is luminous and free from ignorance, they practice prajñā-pāramitā in accordance \[with it\].' Thus the Dazhidu lun says: 'A bodhisattva contemplates all dharmas as ultimately empty and does not give rise to a mind of stinginess and greed. Why is this? Because in ultimate emptiness there is no stinginess or greed, for the root of stinginess and greed has been severed'—and so on until—'Because prajñā-pāramitā is ultimately empty, they constantly do not give rise to a deluded mind. Why? Because the Buddha taught that in all dharmas there is neither giving nor receiving, neither precepts nor transgression, and so forth, up to neither wisdom nor folly.' It also says: 'Although a bodhisattva does not perceive giving, with a pure and empty mind they practice giving, thinking thus: "This gift is empty and without existence, yet because sentient beings need it, I give it to them. Just as a small child takes earth to be gold and silver, and an elder does not perceive it as gold and silver, yet gives it according to \[the child's\] wish, so ultimately nothing is given." The remaining five practices are likewise.' This is called the bodhisattva's practice of the six perfections. As for those who cultivate the Pure Land, although they lack such differentiated names and marks, they nevertheless do not depart from a single practice, endowed with these six meanings: First, renouncing all miscellaneous thoughts is practicing giving; moreover, mindfully recollecting the Buddha without abiding in the thought of renunciation is giving of the nature. Second, being pure in thought after thought is practicing precepts; moreover, mindfully recollecting the Buddha without seeking the cessation of thought is the precepts of the nature. Third, having worldly thoughts exhausted and weakened is practicing patience; moreover, mindfully recollecting the Buddha without concerning oneself with destroying thought is the patience of the nature. Fourth, carrying recollection through to the end without retreating is practicing vigor; moreover, a single thought being precisely it without clinging to asceticism is the vigor of the nature. Fifth, attaining the samādhi of recollection is practicing concentration; moreover, thought after thought being the Buddha without craving the taste of dhyāna is the great concentration. Sixth, fully realizing that the cause of recollecting the Buddha is that thought itself is the Buddha is practicing wisdom; moreover, thought being fundamentally non-existent and the Buddha fundamentally not non-existent, not falling into nihilism or eternalism, is the wisdom of all modes. Therefore, the single gate of buddhānusmṛti can subsume all practices. Why is this? Because buddhānusmṛti is the Dharma-gate of one mind, and outside the mind there are no other practices; yet it also does not discard other practices, for to discard other practices would be to discard the mind. > — English (machine translation) (machine translation) - [Previous: 6.6](https://indike.org/pramana/in.bauddha.taisho.1976.6.6) - [Next: 6.8](https://indike.org/pramana/in.bauddha.taisho.1976.6.8) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1976.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.6.7) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.37.314) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.6.7](https://indike.org/pramana/in.bauddha.taisho.1976.6.7) · Pramāṇa