[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) › [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102) › 13.22 # 弘明集 13.22 弘明集 13.22 - **Language:** Classical Chinese ### [13.22](https://indike.org/pramana/in.bauddha.taisho.2102.13.22) 六度。一曰施。二曰戒。三曰忍辱。四曰精進。五曰一心。六曰智慧。積而能散潤濟眾生。施也。謹守十善閑邪以誠。誡也。犯而不校常善下已。忍辱也。懃行所習夙夜匪懈。精進也。專心守意以約斂眾。一心也。凡此五事行以有心謂之俗度。領以兼忘謂之道慧。本起經云。九十六種道術各信所事皆樂安生。孰知其惑。夫欣得惡失樂存哀亡。蓋弱喪之常滯有生所感同。然冥力潛謝。非務戀所留。對至而應。豈智用所制。是以學者必歸心化本領觀玄宗。玩之珍之則眾念自廢。廢則有忘。有忘則緣絕。緣報既絕然後入於無生。既不受生故能不死。是以普耀經云。無所從生靡所不生。於諸所生而無所生。泥洹經云。心識靜休則不死不生。心為種本。行為其地。報為結實。猶如種殖各以其類時至而生不可遏也。種十惡戒善則受生之報具於上章加種禪等四空。則貴極天道四空及禪。數經具載其義。從第一天至二十八天。隨其事行福轉倍增種非常禪。皆諦背有著無則得羅漢泥洹。不忌有為不係空觀。遇理而冥無執無寄為無所種。既無所種故不受報。廓然玄廢則佛之泥洹。泥洹者。漢曰無為。亦曰滅度。維摩詰曰。彼六師者說倚為道。從是師者為住諸見。為墮邊際為歸八難。不得離生死道也。雖玄心屢習而介然微動。猶均彼六師同滯一有。況貪生倚想報我捍化。雖復福踰山河貴極三界。倚伏旋還終墜罪苦。豈獲寧神大造泊然玄夷哉。 > The six perfections: first, giving; second, morality; third, forbearance; fourth, vigour; fifth, single-mindedness; sixth, wisdom. To accumulate and be able to disperse, nourishing and saving sentient beings—this is giving. To guard the ten wholesome actions carefully, warding off depravity with sincerity—this is morality. To be wronged without retaliating, always excelling at humbling oneself—this is forbearance. To diligently practise what one has studied, tireless day and night—this is vigour. To concentrate the mind and guard intent, restraining the multitude \[of thoughts\] with brevity—this is single-mindedness. Practising these five matters with an intentional mind is called the worldly perfections; directing them with dual forgetting is called the wisdom of the Dao. The Benqi jing says: 'The ninety-six kinds of Daoist arts each believe in what they serve and all delight in a peaceful life; who knows their delusion?' Delighting in gain and hating loss, rejoicing in survival and grieving at demise—these are the constant stagnations of being lost in youth, shared by all that is born. Yet the subtle power quietly ebbs away, not to be retained by earnest longing; when the retribution arrives, it responds—how could the functions of intellect restrain it? Therefore, the learner must dedicate his mind to the source of transformation and fathom the profound tenets. Savoring them and treasuring them, the host of thoughts will naturally fall away. Falling away, there is forgetting; forgetting, conditions are severed. Once karmic conditions are severed, one thereafter enters non-arising. No longer receiving birth, one can therefore never die. Hence the Puyao jing says: 'Arising from nowhere, there is nowhere it does not arise; among all that arises, nothing arises.' The Nirvāṇa Sūtra says: 'When the mind and consciousness are serene and at rest, there is neither dying nor being born.' The mind is the root-seed; conduct is its soil; retribution is its fruition. Just like planting crops, each follows its kind, and when the season arrives it sprouts, impossible to check. If one plants the ten evils or the precepts and good deeds, the retribution of receiving rebirth is fully detailed in the preceding chapter. If, in addition, one plants dhyāna and the four formless attainments, one's nobility reaches the pinnacle of the heavenly path; the four formless attainments and dhyānas are fully set forth in numerous scriptures. From the first heaven to the twenty-eighth heaven, according to one's practices, one's blessings double and redouble. If one plants the non-ordinary dhyānas, all the truths turn away from existence and attach to non-existence, then one attains the nirvāṇa of an arhat. Not shunning the conditioned, not bound to the contemplation of emptiness, meeting principle and merging with it, without grasping and without reliance—this is to have no planting. Having nothing planted, one receives no retribution; vast and mysteriously unconditioned, this is the Buddha's nirvāṇa. Nirvāṇa is called 'non-action' in Chinese, and also called 'extinction and crossing over'. Vimalakīrti said: 'Those six masters teach reliance as the path. Those who follow these masters abide in views, fall into extremes, and enter the eight difficulties, unable to escape the path of birth and death.' Even if one repeatedly cultivates the profound mind, a tiny stirring of hesitation is still equal to those six masters, stagnating together in a single existence. How much more so for those who cling to life and lean on ideations, taking the retribution as a self to resist transformation! Though their blessings surpass mountains and rivers and their nobility reaches the pinnacle of the three realms, revolving in alternation of fortune and misfortune, they will ultimately fall into sin and suffering. How could they obtain the serene spirit of the Great Creator, placid and mysteriously leveled? > — English (machine translation) (machine translation) - [Previous: 13.21](https://indike.org/pramana/in.bauddha.taisho.2102.13.21) - [Next: 13.23](https://indike.org/pramana/in.bauddha.taisho.2102.13.23) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2102.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.13.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.13.22](https://indike.org/pramana/in.bauddha.taisho.2102.13.22) · Pramāṇa