[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) › 4.61 # 翻譯名義集 4.61 翻譯名義集 4.61 - **Language:** Classical Chinese ### [4.61](https://indike.org/pramana/in.bauddha.taisho.2131.4.61) 【般若】《法界次第》云：「秦言智慧，照了一切諸法皆不可得，而能通達一切無閡，名為智慧。」《大論》云：「般若定實相甚深極重，智慧輕薄，是故不能稱此生善，故不翻。」此六度法，祖引經論以辨其相，共立五義。一、對治。《善戒經》云：「謂慳、惡、瞋、怠、亂、癡，是所破之蔽。」二、相生。《善戒經》云：「謂捨家，持戒，遇辱須忍，忍已精進，精進已調五根，根調故知法界。」又《解深密經》云：「能為後後引發故，謂諸佛菩薩，若於身財無所顧悋，便能受持清淨禁戒。為護戒故，便修忍辱，修忍辱已，能發精進；發精進已，能辦靜慮；辦靜慮已，便能獲得出世間慧。是故我說波羅蜜多如是次第。」三、果報。《善戒經》云：「富具色力壽安辯。」又餘經云：「施報富，戒報善道，忍報端正，進報神通，禪報生天，智破煩惱。」無著論云：「有二種果，謂未來、現在。未來果者，檀得大福；尸羅得自身具足，謂釋梵等；羼提得大伴助大眷屬；毘梨耶得果報等不斷絕；禪得生身不損壞；般若得諸根猛利，及多諸悅樂，於天人大眾中得自在等。現在果者，得一切信敬供養，及現法涅槃等。」四、互攝者。彌勒頌云：「檀義攝於六，資生無畏法，是中一二三，名為修行住，此檀攝六度也。」又《菩提資糧論》云：「既為菩薩母，亦為諸佛母，般若波羅蜜，是覺初資糧（覺是菩提，六度是菩提資糧，般若為初耳）。施、戒、忍、進、定，及此五之餘，方便願智力，皆由智度故，波羅蜜所攝。此乃般若攝於六度，初後既爾，中四例知。」五、譬喻。《華嚴》云：「菩薩摩訶薩，以般若波羅蜜為母，方便善巧為父，檀波羅蜜為乳母，尸羅波羅蜜為養母，忍波羅蜜為莊嚴具，勤波羅蜜為養育者，禪波羅蜜為浣濯人，善知識為教授師，一切菩提分為伴侶，一切善法為眷屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地為家處，諸忍為家族，大願為家教，滿足諸行為順家法，勸發大乘為紹家業，法水灌頂一生所繫菩薩為王太子，成就菩提為能淨家族。」六分開者，六度通大小，十度唯在大。一往亦通藏通兩教，以權立三智故。言十度者，於禪中有願智力，故開願度。有神通智，開出力度，根本定，守禪度名。般若中有道種智，開出方便度；有一切種智，開出智度；一切智，守本般若名。 > \[Prajñā\] The Fajie cidi states: "In the language of Qin, it is called wisdom (zhihu); clearly illuminating that all dharmas are ungraspable, yet able to penetrate all things without obstruction, is called wisdom." The Dazhidulun says: "Prajñā definitively establishes the true mark, which is profoundly deep and exceedingly weighty, whereas the word 'wisdom' is light and slight; therefore it cannot adequately convey this arising of good, and so it is not translated." Concerning these six pāramitā dharmas, the patriarchs cite sutras and treatises to discern their characteristics, collectively establishing five meanings. First, counteractions (pratipakṣa). The Shan jie jing says: "Stinginess, immorality, anger, indolence, distraction, and delusion are the hindrances to be destroyed." Second, mutual generation. The Shan jie jing says: "It means leaving home, keeping the precepts, having to endure when meeting humiliation, being zealous after having endured, regulating the five sense faculties after having become zealous; when the faculties are regulated, one knows the dharmadhātu." Again, the Saṃdhinirmocana Sūtra says: "Because each can engender the subsequent ones: if the buddhas and bodhisattvas have no attachment or stinginess toward their bodies or wealth, they are able to receive and uphold the pure precepts. In order to protect the precepts, they cultivate patience; having cultivated patience, they are able to arouse zeal; having aroused zeal, they are able to accomplish quiet contemplation; having accomplished quiet contemplation, they are able to attain world-transcending wisdom. Therefore, I preach the pāramitās in such an order." Third, retribution. The Shan jie jing says: "Wealth, possession of physical form, strength, longevity, peace, and eloquence." Another sutra says: "Giving brings the retribution of wealth; moral discipline brings the good paths; patience brings an upright appearance; zeal brings supernatural powers; meditation brings rebirth in heaven; wisdom breaks through defilements." Asanga's treatise says: "There are two kinds of fruits: future and present. As for future fruits: dāna attains great fortune; śīla attains the completeness of one's body, namely as Śakra, Brahmā, and the like; kṣānti attains great companions and a great retinue; vīrya attains retribution that is uninterrupted; dhyāna attains a bodily rebirth that is indestructible; prajñā attains sharp faculties, much joy and pleasure, and sovereignty among assemblies of devas and humans. As for present fruits: one attains all faith, veneration, and offerings, as well as nirvāṇa in the present life." Fourth, mutual subsumption. Maitreya's verse says: "The meaning of giving subsumes the six: / Material sustenance, fearlessness, and the Dharma. / Among these, one, two, and three / Are called the stages of practice. / This is giving subsuming the six pāramitās." Again, the Bodhisaṃbhāra-śāstra states: "Being both the mother of bodhisattvas / And the mother of all buddhas, / Prajñāpāramitā / Is the primary provision for enlightenment. (Enlightenment is bodhi; the six pāramitās are the provisions for bodhi, with prajñā being the foremost). / Giving, discipline, patience, zeal, meditation, / And beyond these five, / Skillful means, vows, knowledge, and power, / Are all, due to the perfection of wisdom, / Subsumed within the pāramitās. / This is prajñā subsuming the six pāramitās; the first and last being so, the middle four may be understood accordingly." Fifth, metaphors. The Avataṃsaka Sūtra says: "A bodhisattva mahāsattva takes prajñā-pāramitā as mother, skillful means as father, dāna-pāramitā as wet nurse, śīla-pāramitā as foster mother, kṣānti-pāramitā as ornaments, vīrya-pāramitā as guardian, dhyāna-pāramitā as washer, good spiritual friends as instructing teachers, all factors of enlightenment as companions, all wholesome dharmas as kin, all bodhisattvas as brothers, the bodhicitta as home, practice in accord with principle as family tradition, the stages as family residence, the patiences as family lineage, great vows as family instruction, fulfilling all practices as conforming to family tradition, encouraging the Mahāyāna as inheriting the family estate, a bodhisattva bound to one life who receives the consecration of the Dharma water as the crown prince, and accomplishing bodhi as purifying the family." Dividing into six: the six pāramitās apply to both the small and great, while the ten pāramitās apply solely to the great. In one sense, they also apply to both the Tripiṭaka and Shared teachings, because the three wisdoms are established provisionally. As for the ten pāramitās: within dhyāna there are the powers of vow and knowledge, so the vow pāramitā is opened; having supernatural wisdom, the power pāramitā is opened, while fundamental meditation keeps the name of dhyāna pāramitā. Within prajñā there is the knowledge of the aspects of the path, opening the skillful means pāramitā; there is the knowledge of all aspects, opening the knowledge (jñāna) pāramitā; while the knowledge of all phenomena keeps the original name of prajñā. > — English (machine translation) (machine translation) - [Previous: 4.60](https://indike.org/pramana/in.bauddha.taisho.2131.4.60) - [Next: 4.62](https://indike.org/pramana/in.bauddha.taisho.2131.4.62) - [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.4.61) — English, machine translation ## Linked texts (2) - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.1.399) — Classical Chinese - [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786.2.331) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.61](https://indike.org/pramana/in.bauddha.taisho.2131.4.61) · Pramāṇa