[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) › [大乘無生方便門](https://indike.org/pramana/in.bauddha.taisho.2834) › 1.1.5 # 大乘無生方便門 1.1.5 大乘無生方便門 1.1.5 - **Language:** Classical Chinese ### [1.1.5](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.5) 尸波羅蜜是梵語。 此地往翻名戒。 自身持戒見他破戒。 是則慢他上法。 不見有持戒。 不見有破戒二相平等。 慢則不生從此戒上得離增上慢。 是名上品波羅蜜。 羼提波羅蜜是梵語。 此地往翻名忍辱。 自身忍辱見他瞋恚則生慢他上法。 不見有忍辱。 不見有瞋恚。 二相平等。 慢則不生。 從此忍上得離增上慢。 是名忍辱波羅蜜。 毘梨耶波羅蜜是梵語。 此地往翻名精進。 自身精進見他懈怠。 是則慢他上法。 不見有精進。 不見有懈怠。 二相平等。 慢則不生。 從此進上得離增上慢。 是名上品波羅蜜。 禪波羅蜜是梵語。 此地往翻名禪定自身禪定見他散亂。 是則慢他上法。 不見有禪定。 不見有散亂。 二相平等。 慢則不生。 從此禪定上得離增上慢。 是名上品波羅蜜。 波若波羅蜜是梵語。 此地往翻名智慧。 見自身有智慧見他愚癡無智慧。 是則慢他上法。 不見有智慧。 不見有愚癡。 二相平等慢則不生。 從此惠上得離增上慢。 是名上品波若波羅蜜。 見自身端政。 見他醜漏。 是則慢他上法。 不見有端政。 不見有醜漏。 二相平等。 慢則不生。 從此色上得離增上慢是佛色。 見自身有勢力。 見他無勢力。 是則慢他上法。 不見有勢力。 不見無勢力。 二相平等。 慢則不生。 從此力上得離增上慢。 是佛力。 諸佛世尊為一大事因緣出現於世。 是沒是因。 是沒是緣　答。 知為因見為緣則此因緣為一大事緣。 阿沒知為因緣。 阿沒見為緣因。 心知緣眼見。 因心知知是沒。 緣眼見見是沒。 知知則知知則知心不起見則見色本空　問。 是沒是出現於世。 五陰為世。 了空即出現於世。 如來王宮生雙樹滅。 即是出現於世。 是出現諸佛世尊來為眾生開佛知見　問。 聞聲否　答。 聞聞作沒。 生聞聲不動。 不動是開。 開是門示合下為悟。 無間修行是入開示。 屬佛悟入屬修行人。 阿沒處開。 阿沒處示。 無明五陰中開。 無明五陰中示。 耳根是色。 受想行識是心耳根。 是五陰聞聲不動。 開得五陰空。 開得佛知見。 學人耳根聆聆屬聽。 有聲音指領悟分明。 證入修行取無為道。 不動是開佛知見　學人耳根聆聆囑聽是等佛知見。 有聞音指領悟分明。 是悟佛知見。 證入修行取無為道。 是入佛知見。 佛說般若波羅蜜即非般若波羅蜜。 是名般若波羅蜜。 般若波羅蜜是三世諸佛國說。 以不動故即非世人執地。 般若波羅蜜是名無地般若波羅蜜。 不執相是智。 無相是惠。 佛說微塵眾即非微塵眾是名微塵眾。 是三世諸佛國以不動故。 即非世人執微塵眾。 是名無相微塵眾。 不執相是智。 無相是惠。 佛說。 燈即非燈。 是名燈。 以不動故。 即非世人執相燈。 是名無相燈。 不執相是智。 無相是惠（第二了）。 > "Śīlapāramitā" is a Sanskrit term; translated here it is called "precepts." If one maintains the precepts oneself and sees others breaking the precepts, one is arrogant toward others' superior dharmas. When one sees neither maintaining precepts nor breaking precepts, the two aspects being equal, arrogance does not arise; from these precepts one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Kṣāntipāramitā" is a Sanskrit term; translated here it is called "patience." If one is patient oneself and sees others being angry, one gives rise to arrogance toward others' superior dharmas. When one sees neither patience nor anger, the two aspects being equal, arrogance does not arise; from this patience one succeeds in leaving behind excessive arrogance. This is called the patience pāramitā. "Vīryapāramitā" is a Sanskrit term; translated here it is called "vigor." If one is vigorous oneself and sees others being indolent, one is arrogant toward others' superior dharmas. When one sees neither vigor nor indolence, the two aspects being equal, arrogance does not arise; from this vigor one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Dhyānapāramitā" is a Sanskrit term; translated here it is called "meditative absorption." If one is in meditative absorption oneself and sees others being distracted, one is arrogant toward others' superior dharmas. When one sees neither meditative absorption nor distraction, the two aspects being equal, arrogance does not arise; from this meditative absorption one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Prajñāpāramitā" is a Sanskrit term; translated here it is called "wisdom." If one sees oneself as having wisdom and sees others as foolish and lacking wisdom, one is arrogant toward others' superior dharmas. When one sees neither wisdom nor foolishness, the two aspects being equal, arrogance does not arise; from this wisdom one succeeds in leaving behind excessive arrogance. This is called the supreme prajñāpāramitā. If one sees oneself as upright and handsome and sees others as ugly and defective, one is arrogant toward others' superior dharmas. When one sees neither being upright and handsome nor being ugly and defective, the two aspects being equal, arrogance does not arise; from this physical form one succeeds in leaving behind excessive arrogance—this is the Buddha's physical form. If one sees oneself as having power and sees others as having no power, one is arrogant toward others' superior dharmas. When one sees neither having power nor lacking power, the two aspects being equal, arrogance does not arise; from this power one succeeds in leaving behind excessive arrogance—this is the Buddha's power. All Buddha-Bhagavāns appear in the world on account of a single great matter of causes and conditions. What is the cause? What is the condition? Answer: Knowing is the cause, and seeing is the condition; thus these causes and conditions are the conditions of a single great matter. How is knowing the cause-condition? How is seeing the condition-cause? The mind knowing conditions the eye seeing. Because the mind knows—what is knowing? Because the eye sees—what is seeing? Knowing knowing, then knowing knowing—then knowing that the mind does not arise; seeing, then seeing that form is fundamentally empty. Question: What is "appearing in the world"? The five aggregates are the world; realizing emptiness is precisely "appearing in the world." The Tathāgata being born in the royal palace and passing away between the twin trees is precisely appearing in the world. This appearance is all Buddha-Bhagavāns coming to open the vision and knowledge of the Buddha for sentient beings. Question: Does one hear sounds or not? Answer: Hearing. How does one hear? When hearing sounds arises, one is unmoved. Unmoved is "opening"; "opening" is the gate. "Showing" and combining what follows is "awakening"; uninterrupted cultivation is "entering." "Opening and showing" belong to the Buddha; "awakening and entering" belong to the practitioner. In what place is it opened? In what place is it shown? It is opened within the five aggregates of ignorance; it is shown within the five aggregates of ignorance. The ear faculty is form; sensation, perception, volition, and consciousness are the mind. The ear faculty is the five aggregates: hearing sounds and being unmoved, one opens and attains the emptiness of the five aggregates, and opens and attains the vision and knowledge of the Buddha. The student's ear faculty attentively listening belongs to "hearing." Distinctly grasping and realizing the indication of the sound: realizing and entering into cultivation to attain the unconditioned path. Being unmoved is opening the vision and knowledge of the Buddha. The student's ear faculty attentively listening is showing the vision and knowledge of the Buddha. Distinctly grasping and realizing the indication of hearing the sound is awakening to the vision and knowledge of the Buddha. Realizing and entering into cultivation to attain the unconditioned path is entering the vision and knowledge of the Buddha. The Buddha said: "Prajñāpāramitā is not prajñāpāramitā; it is named prajñāpāramitā." Prajñāpāramitā is spoken by the Buddha-lands of the three times; because of being unmoved, it is not the ground grasped by worldly people. Prajñāpāramitā is named groundless prajñāpāramitā. Not grasping at characteristics is jñāna; formlessness is prajñā. The Buddha said: "A multitude of fine particles of dust is not a multitude of fine particles of dust; it is named a multitude of fine particles of dust." Because the Buddha-lands of the three times are unmoved, it is not the multitude of fine particles of dust grasped by worldly people; it is named the formless multitude of fine particles of dust. Not grasping at characteristics is jñāna; formlessness is prajñā. The Buddha said: "A lamp is not a lamp; it is named a lamp." Because of being unmoved, it is not the lamp of characteristics grasped by worldly people; it is named the formless lamp. Not grasping at characteristics is jñāna; formlessness is prajñā. (End of the second section.) > — English (machine translation) (machine translation) - [Previous: 1.1.4](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.4) - [Next: 1.2](https://indike.org/pramana/in.bauddha.taisho.2834.1.2) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2834.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2834~en-mt.1.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2834.1.1.5](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.5) · Pramāṇa