[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) › 5.37 # 翻譯名義集 5.37 翻譯名義集 5.37 - **Language:** Classical Chinese ### [5.37](https://indike.org/pramana/in.bauddha.taisho.2131.5.37) 【遮梨夜】秦言行。《大品》云：「遮字門，一切法終不可得故。」論曰：「若聞遮字，即知一切諸行皆非行。」今加釋曰：行始名因，行終名果。《弘明集》云：「纖芥之惡，歷劫不亡，毫釐之善，積世長存。福成則天堂自至，罪積則地獄斯臻。此乃必然之數，無所容疑。若造善於幽，得報於顯，世謂陰德，人咸信矣！造惡於顯，得報於幽，斯理灼然，寧不信耶？」又云：「聖人陳福以勸善，示禍以戒惡。小人謂善無益而不為，謂惡無傷而不悔。夫殃福蓋有其根，不可無因而妄致。善惡當收其報，必非無應而徒已。」又云：「然則法王立法，周統識心。三界牢獄，三科驗定：一罪、二福、三道。罪則三毒所結，繫業屬於鬼王；福則四弘所成，我固屬於天主；道則虛通無滯，據行不無明昧；昧則乘分大小，智涉信法；明則特達理性，高超空有。」又云：「福者何耶？所謂感樂受以安形，取歡娛以悅性也。」今論福者，悲敬為初。悲則哀苦趣之艱辛，思拔濟而出離；敬則識佛法之難遇，弘信仰而澄神。緣境乃涉事情，據理惟心為本，虛懷不繫，其福必回於自他。倒想未移，作業有乖於事用。今觀《弘明》，所立三科，其名雖美，所釋三義，其旨猶失。以論十界，淆混不分。今謂十使十惡，此屬乎罪，名為黑業，報四惡趣。五戒十善，四禪四定，此屬於福，名曰白業，報處人天。三乘摩訶衍，此屬乎道，感報四聖，此則凡聖界分，因果事定。以此三科，收行盡矣。《大論》云：「或說三行：身行、口行、意行。身行者，出入息。所以者何？息屬身故。口行者，覺觀。所以者何？先覺觀，然後語言。意行者，受想。所以者何？受苦樂，取相心發，是名意行。心數法有二種：一者屬見，二者屬愛。屬愛主名為受；屬見主名為想。以是故，說是二法為意行。」《華嚴》唱者字門，名普輪斷差別。疏云：「者字，諸法無有，諸行既空，遍摧差別。」 > 【Caryā】In Qin, 'action'. The Large Prajñāpāramitā Sūtra states: "The letter-gate ca: because all dharmas are ultimately unattainable." The Treatise states: "If one hears the letter ca, one immediately knows that all saṃskāras are non-action." Now I add an explanation, saying: The beginning of action is named 'cause'; the completion of action is named 'fruit'. The Hongming ji states: "Evil the size of a tiny seed does not perish over eons; good the size of a hair's breadth endures accumulated across ages. When merit is perfected, heavenly halls are naturally reached; when sin accumulates, hells thus arrive. This is a matter of inevitable certainty, leaving no room for doubt. If one does good in secret and receives retribution in the open, the world calls it 'hidden virtue', and everyone believes in it! If one does evil in the open and receives retribution in the dark, this principle is glaringly clear; how could one not believe it?" It also says: "The sages set forth merit to encourage good and display calamity to admonish against evil. Petty people deem that good brings no benefit and so do not perform it; they deem that evil causes no harm and so do not repent it. Calamity and merit surely have their roots and cannot be brought about randomly without a cause. Good and evil must receive their retribution, and surely will not end in vain without a response." It also says: "Thus the Dharma King established the teachings to comprehensively oversee the conscious mind. For the prison of the three realms, three categories are determined: first, sin; second, merit; third, the path. Sin is bound by the three poisons, its tied karmas belonging to the ghost kings; merit is perfected by the four universal vows, self-assurance belonging to the heavenly lords; the path is open, unimpeded, and non-abiding, though in terms of practice it is not without clarity and obscurity. In obscurity, the vehicles are divided into Great and Small, and wisdom engages with faith and dharma; in clarity, one singularly penetrates the nature of principle, soaring high above emptiness and existence." It also says: "What is merit? It is to induce pleasant sensations to put the body at ease, and to derive joy and delight to gladden the nature." Now discussing merit: compassion and respect come first. Compassion is to lament the hardship of the painful destinies and ponder rescuing and liberating them; respect is to recognize that the Buddha-Dharma is difficult to encounter, broadening faith and clarifying the spirit. Depending on objects involves mundane sentiment; resting upon principle, only mind is the root. If the mind is empty and unbound, its merit will surely turn toward oneself and others. If inverted thoughts are not dispelled, performing actions will run counter to practical application. Now examining the Hongming ji, although the names of the three categories it established are fine, the three meanings it explained still miss the mark, because in discussing the ten realms they are conflated without distinction. Now I say: the ten fetters and ten unwholesome deeds belong to sin, called black karma, ripening in the four evil destinies. The five precepts, ten virtues, four dhyānas, and four formless absorptions belong to merit, called white karma, ripening in the human and heavenly realms. The Mahāyāna of the three vehicles belongs to the path, evoking the four noble beings as retribution. Here mundane and noble realms are distinguished, and the affairs of cause and effect are settled. With these three categories, actions are encompassed completely. The Dàzhìdù lùn states: "Alternatively, three actions are spoken of: bodily action, vocal action, and mental action. Bodily action is inhalation and exhalation. Why? Because breath belongs to the body. Vocal action is vitarka and vicāra. Why? Because first one applies thought and investigates, and only afterwards speaks. Mental action is sensation and perception. Why? Because sensation of pain and pleasure and the mind grasping marks arising are called mental action. There are two kinds of mental factors: the first belongs to view; the second belongs to craving. That which governs craving is called sensation; that which governs view is called perception. For this reason, these two dharmas are said to be mental action." In the Avataṃsaka Sūtra, chanting the letter-gate ca is named 'the universal wheel severing distinctions'. The Commentary states: "As for the letter ca, all dharmas have no existence; since all saṃskāras are empty, distinctions are universally crushed." > — English (machine translation) (machine translation) - [Previous: 5.36](https://indike.org/pramana/in.bauddha.taisho.2131.5.36) - [Next: 5.38](https://indike.org/pramana/in.bauddha.taisho.2131.5.38) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.37) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.28.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.37](https://indike.org/pramana/in.bauddha.taisho.2131.5.37) · Pramāṇa