[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.119 # 翻譯名義集 4.119 翻譯名義集 4.119 - **Language:** Classical Chinese ### [4.119](https://indike.org/pramana/in.bauddha.taisho.2131.4.119) 【周羅】《立世毘曇》云：「閻浮人衣服莊嚴不同，或有頂留一髻，餘髻皆除，名周羅髻。」應法師云：「此譯為小，謂小髻也。」《弘明集》云：「削髮毀容，事存高素，辭親革愛，意趣聖方。祛嗜欲於始心，忘形骸於終果，何眷戀於三界，豈留連於六道哉？」薩婆多云：「剃髮剪爪，是佛所制。」律云：「半月一剃，此是恒式。」《涅槃》云：「惡比丘相，頭鬚爪髮，悉皆長利，是破戒之相。式觀應世，廣說萬行之網目；緬想契理，唯唱四句之綱要。故十二年略教戒曰：諸惡莫作，眾善奉行，自淨其意，是諸佛教。」《妙玄》釋曰：「諸惡即七支過罪，輕重非違，如是等惡，戒所防止（戒分性遮，亦名主客，又號新舊）。諸善乃善三業，若散若靜，前後方便，支林功德，悉是清升，故稱為善。自淨其意者，破諸邪倒，了知世間出世因果，正助法門，能除心垢，淨諸瑕穢，豈過於慧。佛法曠海，此三攝盡。但由觀機樂欲，為善不同，應物隨宜，示行有異。或辨根性，則分信法之殊；或陳行相，則列別圓之異。且根性信法者，薩婆多云：『因聞入者，是為信行；因思入者，是為法行。』曇無德云：『位在方便，自見法少，憑聞力多，後時要須聞法得悟，名為信行。憑聞力少，自見法多，後時要須思惟得悟，名為法行。』」天台遠討根源，久劫聽學，久劫坐禪，得為信法種子。其次行相別圓者，《妙玄》引《涅槃》明五行：一、聖行，謂戒定慧，為自行因；二、梵行，謂慈悲喜捨，為因中化他，此二是地前修因行也。《垂裕記》「問：『諸文或云聖梵是因，今何以梵行在果？』答：『聖梵二行，並通因果，對於天行，以二為因。今云在果，何所疑也。』」三、天行，謂初地已上，證第一義天，天然之理，由理成行，故名天行。《垂裕記》「問：『天既是證，何名為行？』答：『從天起行，故名天行。故天行位，在於地住。』」四、嬰兒行，謂示同三乘七方便所修之行也；五、病行，謂示同九道之身，現為三障之相。此二皆是從果起應之行。《淨名疏》云：「嬰兒行從大慈善根而起，病行從大悲善根而起。」《四教義》云：「同生善邊，名嬰兒行；同煩惱邊，名為病行。」然此五行，若會三諦，聖行是真諦；梵行、嬰兒、病行是俗諦；天行是中諦。又依《法華》釋圓五行，經云：「如來莊嚴而自莊嚴，即圓聖行；如來室，即圓梵行；如來座，即圓天行。如來衣，有二種：柔和，即圓嬰兒行；忍辱，即圓病行。」《大經》云：「復有一行，是如來行，所謂大乘大般涅槃。」此示行法之綱要也。 > \[Cūḍā\] The Lishi pidan states: "The clothing and adornments of the people of Jambudvīpa differ: some retain a single topknot on the crown of the head and remove the rest of their hair; this is called a cūḍā topknot." Master Ying says: "This is translated as 'small', referring to a small topknot." The Hongming ji states: "Shaving the hair and altering one's appearance preserves loftiness and simplicity; leaving one's kin and cutting off affection directs one's intention toward the sage's realm. Ridding oneself of desires at the initial thought, forgetting the physical body in the ultimate fruit—why should one yearn for the three realms, and how could one linger in the six paths?" The Sarvāstivādins say: "Shaving the head and clipping the nails were instituted by the Buddha." The Vinaya states: "Shaving once every half month is the constant rule." The Nirvāṇa Sūtra says: "The marks of an evil monk are that the hair, beard, and nails on his head are all long and sharp; these are signs of breaking the precepts. Observing the responsive manifestation in the world, the Buddha extensively taught the detailed items of the myriad practices; meditating upon the realization of the principle, he only proclaimed the essential summary of four lines. Therefore, the abbreviated precepts taught for twelve years say: 'Do not commit any evil; practice all good; purify your own mind—this is the teaching of all Buddhas.'" The Miaoxuan explains: "'Any evil' refers to the faults and transgressions of the seven branches \[of action\], whether light or heavy, improper and contrary; such evils are prevented by the precepts (precepts are divided into innate and proscriptive, also called host and guest, or new and old). 'All good' refers to the good threefold karma, whether active or quiet, prior or subsequent preparatory practices; the branch-like merits are all pure and ascending, and hence called 'good'. 'Purify your own mind' means destroying all wrong inversions and clearly understanding worldly and trans-worldly causes and effects; among the primary and auxiliary Dharma gates that can remove mental defilements and cleanse all blemishes and impurities, what could surpass wisdom? The vast ocean of the Buddha Dharma is completely subsumed under these three. Yet because he considers the capacities and inclinations of beings, goodness is practiced differently; responding to beings in accordance with what is suitable, the exhibited practices differ. When discerning spiritual capacities, a distinction is made between practitioners of faith and practitioners of Dharma; when setting forth the aspects of practice, the difference between the separate and perfect \[teachings\] is arrayed. Furthermore, concerning capacities of faith and Dharma, the Sarvāstivādins say: 'One who enters through hearing is a practitioner of faith (śraddhānusārin); one who enters through contemplation is a practitioner of Dharma (dharmānusārin).' The Dharmaguptakas say: 'A practitioner at the stage of expedient means who sees little of the Dharma for himself and relies mostly on the power of hearing, and in the end must awaken by hearing the Dharma, is called a practitioner of faith. One who relies little on the power of hearing, sees much of the Dharma for himself, and in the end must awaken through contemplation, is called a practitioner of Dharma.' Tiantai traces the roots back far into the past: having listened and studied for many kalpas, or having sat in meditation for many kalpas, serves as the seed for faith or Dharma. Next, regarding the aspects of practice according to the separate and perfect \[teachings\], the Miaoxuan cites the Nirvāṇa Sūtra to explain the five practices: First, holy practice, referring to precepts, concentration, and wisdom, which serves as the cause for one's own practice; second, pure practice, referring to loving-kindness, compassion, sympathetic joy, and equanimity, which serves as converting others while in the causal stage; these two are causal practices cultivated prior to the bhūmis. The Chuiyu ji asks: 'Various texts sometimes say holy and pure \[practices\] are causal; why does it now say pure practice is in the fruit?' Answer: 'Both holy and pure practices pertain to both cause and fruit; contrasted with heavenly practice, the two are causal. Now in saying it is in the fruit, what doubt is there?' Third, heavenly practice, referring to realizing the heaven of supreme truth from the first bhūmi upwards; this is the natural principle, and because practice is accomplished by virtue of the principle, it is called heavenly practice. The Chuiyu ji asks: 'Since heaven is realization, why is it called practice?' Answer: 'Arising practice from heaven, it is therefore called heavenly practice. Thus the stage of heavenly practice lies in the bhūmis and abodes.' Fourth, infant practice, referring to the practice cultivated while demonstrating identity with the three vehicles and seven expedient means; fifth, sick practice, referring to demonstrating the physical manifestation of the nine paths, manifesting the appearance of the three obstructions. Both of these are practices of responsive manifestation arising from the fruit. The Vimalakīrti Commentary states: 'Infant practice arises from the wholesome root of great loving-kindness; sick practice arises from the wholesome root of great compassion.' The Sijiao yi states: 'Identity with the side of generating good is called infant practice; identity with the side of afflictions is called sick practice.' However, if these five practices are reconciled with the three truths: holy practice is the ultimate truth; pure, infant, and sick practices are the conventional truth; heavenly practice is the middle truth. Furthermore, relying on the Lotus Sūtra to explain the five practices of the perfect \[teaching\], the sūtra states: 'Adorning oneself with the Tathāgata's adornment is the perfect holy practice; the Tathāgata's room is the perfect pure practice; the Tathāgata's seat is the perfect heavenly practice. The Tathāgata's robe has two aspects: gentleness is the perfect infant practice; forbearance is the perfect sick practice.' The Great Sūtra states: 'Moreover, there is one practice that is the practice of the Tathāgata, namely, the Great Mahāyāna Parinirvāṇa.' This illustrates the essential principles of the methods of practice. > — English (machine translation) (machine translation) - [Previous: 4.118](https://indike.org/pramana/in.bauddha.taisho.2131.4.118) - [Next: 4.120](https://indike.org/pramana/in.bauddha.taisho.2131.4.120) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.119) — English, machine translation ## Linked texts (1) - [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779.8.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.119](https://indike.org/pramana/in.bauddha.taisho.2131.4.119) · Pramāṇa