[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) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 6.39 # 維摩經疏卷第三．第六 6.39 維摩經疏卷第三．第六 6.39 - **Language:** Classical Chinese ### [6.39](https://indike.org/pramana/in.bauddha.taisho.2772.6.39) 自下第二有二十三句。明地上之行。文中有二。初有四句修廣行。二生死無數下十九句明修勝行。發行善根無有齊限者。上就始種善根。今明修習增廣。初地已上發生廣願有行皆修名發善根。遍眾生界萬善斯行。不以劫數為限。故言無有齊限。以諸淨國嚴飾之事成己佛土者。觀佛國土嚴之事以為緣因。自修己行以為正因。因緣具故感得淨土。觀他成己云成己土也。開門大施得相好者。滿云。開布施門不分別由好惡。及以財物如是施者。即是相好之因。因中說果故言大施具相好也。復次開四門。恣求者所取無礙。大施有四句。一心足財少。二財足心少。三心財俱少。此之三句非無礙施。四心財並足。能無齊恣物所求名無礙大施。具足相好者。謂三十二相。好謂八十種好。由無礙施招相好果故云具相好也。除一切惡淨身口意者。自非除惡三業無以清淨也。 > From here on, the second section contains twenty-three phrases explaining practice upon the grounds. In the text there are two parts: first, four phrases cultivate vast practices; second, from “innumerable kalpas of birth-and-death” onward, nineteen phrases explain cultivating superior practices. As for “generating and cultivating roots of goodness without limits”: above concerned the initial planting of roots of goodness; here it explains cultivating, practicing, and expanding them. From the first ground onward, generating vast vows and cultivating whatever practices there are is called “generating roots of goodness”; practicing all ten thousand goods throughout the realms of sentient beings, not limited by numbers of kalpas, is therefore called “without limits.” As for “using the adornments of all pure lands to accomplish one's own buddha-land”: contemplating the adornments of the buddhas' lands serves as the conditioning cause; cultivating one's own practice serves as the direct cause; because the direct and conditioning causes are complete, one elicits a pure land; contemplating another's to accomplish one's own is called “accomplishing one's own land.” As for “opening the gate of great giving and obtaining the marks and signs”: Master Man says: Opening the gate of giving without discriminating whether the recipient is good or bad or what the material wealth is—giving in this way is the cause of the marks and signs; speaking of the fruit while in the causal stage, it is therefore said that “great giving is endowed with the marks and signs.” Furthermore, opening the four gates and granting whatever is sought without obstruction: great giving has four propositions: first, mind sufficient but wealth deficient; second, wealth sufficient but mind deficient; third, mind and wealth both deficient; these three propositions are not unobstructed giving; fourth, mind and wealth both sufficient, able to grant without restriction whatever beings seek; this is called unobstructed great giving. “Endowed with the marks and signs” refers to the thirty-two marks, and “signs” refers to the eighty minor signs; because unobstructed giving brings about the fruition of the marks and signs, it is said to be “endowed with the marks and signs.” As for “eradicating all evil and purifying body, speech, and mind”: unless one eradicates evil, the three karmic activities cannot be purified. > — English (machine translation) (machine translation) - [Previous: 6.38](https://indike.org/pramana/in.bauddha.taisho.2772.6.38) - [Next: 6.40](https://indike.org/pramana/in.bauddha.taisho.2772.6.40) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2772.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.6.39) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.9.156) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.419) — Classical Chinese - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.4.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.39](https://indike.org/pramana/in.bauddha.taisho.2772.6.39) · Pramāṇa