[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) › 6.43 # 維摩經疏卷第三．第六 6.43 維摩經疏卷第三．第六 6.43 - **Language:** Classical Chinese ### [6.43](https://indike.org/pramana/in.bauddha.taisho.2772.6.43) 自下明自德。文中有三。初二句攝凡夫善。次有二句明攝佛善。後有三句攝菩薩善。十善受天人福者。明攝凡善。此是戒因。受天人福明具戒果。於人天中受八勝報名天人福。此欲界善也。修四無量明修定因。開梵王天道明攝定果。四等之心能生梵天。名開梵道。此上界善也。勸請說法隨喜讚善得佛音聲者。明攝佛善也。良以菩薩現梵王身勸佛說法故得佛音聲報也。又云。見諸眾生所作善業隨喜讚嘆故得佛八聲報也。八音聲者。一微妙。二柔軟。三和適。四諦了。五不女。六不誤。七深遠。八不竭也。身口意善得佛威儀者。三業之善得佛威儀。勝報佛四威儀。皆為佛事。菩薩雖未全具分。入其境故云得也。又云。威儀如佛相似亦名得也。深修善法所行轉勝者。明攝菩薩善也。自行合理名曰深修。利他漸增名行轉勝。以大乘教成菩薩僧者。依大乘教而起修行成菩薩僧也。菩薩僧有二種。一在家唯有理和。二出家具理事二和。此二種皆是菩薩僧攝也。聲聞要須出家具理事二和方名為僧。在家非僧也。心無放逸不失眾善者。貪者。五欲名為放逸。或可。取相分別名為放逸。由放逸故即失眾善。心無放逸即無善不集也。此三句中初句修勝。第二法勝。第三心勝。上來廣辯行如此。下總以結也。 > From here on, \[the text\] explains one's personal virtues. Within the text there are three \[parts\]. First, two lines subsume the wholesomeness of ordinary beings. Next, two lines explain subsuming the wholesomeness of Buddhas. Afterwards, three lines subsume the wholesomeness of bodhisattvas. "\[Practising\] the ten wholesome \[actions\] to receive the blessings of devas and humans" explains subsuming the wholesomeness of ordinary beings: this is the cause consisting of the precepts; receiving the blessings of devas and humans explains possessing the fruits of the precepts; receiving the eight supreme retributions among humans and devas is called "the blessings of devas and humans"; this is the wholesomeness of the desire realm. Cultivating the four immeasurables explains cultivating the cause of dhyāna; opening the path to the Brahmā heaven explains subsuming the fruit of dhyāna; the four impartial states of mind are able to generate rebirth in the Brahmā heaven, which is called "opening the Brahmā path"; this is the wholesomeness of the higher realms. "Exhorting and requesting the preaching of the Dharma, rejoicing in accord and praising the wholesome, attaining the Buddha's voice" explains subsuming the wholesomeness of Buddhas. Because the bodhisattva manifests as the Brahmā King to exhort the Buddha to preach the Dharma, they attain retribution in the form of the Buddha's voice. It is also said: because they see the wholesome deeds performed by all sentient beings and rejoice in accord and praise them, they attain retribution in the Buddha's eight voices. As for the eight voices: first, subtle; second, soft; third, harmonious; fourth, clear and distinct; fifth, non-feminine; sixth, without error; seventh, deep and far-reaching; eighth, inexhaustible. "Wholesomeness of body, speech, and mind, attaining the Buddha's deportment": through the wholesomeness of the three karmas, one attains the supreme retribution of the Buddha's deportment; all four of the Buddha's deportments are Buddha-activities; although the bodhisattva does not yet possess them fully, because they enter their sphere in part, it is said to be "attained." It is also said: because their deportment resembles that of a Buddha, it is likewise called "attaining." "Deeply cultivating wholesome dharmas, their conduct becoming ever more superior" explains subsuming the wholesomeness of bodhisattvas: one's own practice according with principle is called "deeply cultivating"; gradually increasing benefit to others is called "conduct becoming ever more superior." "Using the Mahāyāna teaching to accomplish the bodhisattva saṅgha": relying on the Mahāyāna teaching to give rise to practice and accomplish the bodhisattva saṅgha. There are two kinds of bodhisattva saṅgha: first, the householders, who possess only harmony in principle; second, the renunciants, who possess both harmony in principle and in practice. Both of these two kinds are subsumed within the bodhisattva saṅgha. The śrāvakas must necessarily be renunciants possessing both harmony in principle and in practice before they are called a saṅgha; householders are not a saṅgha. "The mind free from negligence, not losing the manifold wholesome \[qualities\]": greed for the five desires is called negligence; alternatively, grasping at signs and making distinctions is called negligence; because of negligence, one immediately loses the manifold wholesome \[qualities\]; when the mind is free from negligence, there is no wholesome \[quality\] that is not gathered. Among these three lines, the first line is excellence of cultivation, the second is excellence of Dharma, and the third is excellence of mind. The extensive explanation of practice above was like this; below, it concludes generally. > — English (machine translation) (machine translation) - [Previous: 6.42](https://indike.org/pramana/in.bauddha.taisho.2772.6.42) - [Next: 6.44](https://indike.org/pramana/in.bauddha.taisho.2772.6.44) - [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.6.43) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.424) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.43](https://indike.org/pramana/in.bauddha.taisho.2772.6.43) · Pramāṇa