---
title: "太虛大師全書．第六編　法相唯識學 · 己一　最勝正行"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjbyu800z3t10nt7tiheyz"
---

### 己一　最勝正行

> Supreme Right Practice

最勝有十二：謂廣大、長時、依處、及無盡、無間、無難性、自在、攝、發起、得、等流、究竟。由斯說十度，名波羅密多。

> The supreme perfection has twelve aspects: vastness, duration, foundation, and inexhaustibility, uninterruptedness, freedom from obstacles, mastery, inclusion, initiation, attainment, continuity, and culmination. Thus, the ten perfections are called Paramitas.

此八句頌是解釋最勝正行的。細分析之，共有十二種：一、廣大最勝者，就是發廣大心，永遠不希求世間一切的富樂威福及二乘的解脫，從初發心，就虛空一樣的盡虛空，遍法界，心發得最極高尚廣大，故曰廣大最勝。二、長時最勝者，就是在未成佛前經過三大阿僧祇劫，修積福德智慧資糧。既成佛以後，也是常時度生盡未來際，故發心無有比菩薩更長時者。三、依處最勝者，就是菩薩發心，遍一切眾生界，以利益一切有情為依處，不為世間發心，或為一身一家一個地方團體或一個國家就算大了。四、無盡最勝者，就是菩薩修行通達一切法無自性，無相無我，等於虛空，故能迴向無上正等菩提，成為無窮無盡。我們現在所修的功德，猶如滴水，將此滴水投于大海，則同大海無盡，若能以隨修一行迴向無上菩提，則亦同菩提無窮無盡了。然此亦為大乘菩薩才能如此，二乘唯求自度，到涅槃即歸窮盡。又從人的立場上，若能為國家、為人類，亦是永垂不朽的了，但世界壞時其功業亦盡，故真能成無窮無盡者，惟有大乘而已。五、無間性最勝者，間即隔絕之義，無間即無有間隔，即已了達一切自他畢竟平等，所起修行，也無自他、親疏、物我隔別。以無間故，所修施等亦等於一切諸佛，成最圓滿。六、無難性者，就是對於其他有情所修善法，生隨喜心，則於自修的善法成就圓滿，也就無難了。七、自在者，就是菩薩能成就種種禪定、神通、三昧等，種種堪忍力，自在力，能自在轉變他法，而不為他法所轉，由此自在，故易成就所修施等。八、攝者，就是菩薩所修行，常為無分別智所收攝，如菩薩初住菩薩行時，就常與空勝解相應，到初地時，則常與空無分別智相應，以此而去修一切行，無人無法，無能無所，故最殊勝。九、發起者，據廣義說，有重重發起，此中唯據菩薩加行位上，正能發起無分別智，故為最勝。十、得者，前面曾說過，得了聖果永不退失，然得二乘聖果，不是最上大乘，得初歡喜地，才是得中最殊勝的。以從發心聞真如法界之名以來，久未證得，至今方能證得，故發極大歡喜。十一、等流者，即得初地以後均等流類，展轉至二地乃至九地。十二、究竟者，就是第十法雲地，此地是大乘菩薩圓滿功德之極處，由此法雲，進一步即得佛果，所以法雲為因究竟，佛果則為果究竟。由是十二種殊勝，故說十度名波羅密多，梵語波羅密，此云到彼岸。即由此十二殊勝，能各各度過其煩惱河而到彼岸。故度又如船，船所度越者，即貪等煩惱，能度越煩惱而至大涅槃彼岸，永不為煩惱所雜染者，為度到彼岸。但亦有修此布施等而不名波羅密者，如外凡位的菩薩，布施只是布施度，持戒只是持戒度，而不名施波羅密，或持戒波羅密等。何以故？以未與十二最勝相應故，能與此十二最勝相應者，則稱為波羅密多了。那十種波羅密多呢？

> These eight verses explain the supreme practice. Breaking it down, there are twelve aspects: 1. \*\*Supreme in Scope\*\*: This means generating the vast mind, never seeking worldly wealth, pleasure, power, or the liberation of lesser vehicles. From the very first awakening of the mind, it is like space itself—reaching everywhere, throughout the entire universe. The mind is awakened to the highest and most expansive degree, hence "supreme in scope." 2. \*\*Supreme in Duration\*\*: Before achieving Buddhahood, one passes through three incalculable eons, accumulating the provisions of merit and wisdom. After becoming a Buddha, one continues to teach sentient beings endlessly into the future. Thus, no one's awakening is longer-lasting than a Bodhisattva's. 3. \*\*Supreme in Foundation\*\*: The Bodhisattva's awakening is grounded in all realms of sentient beings, with the welfare of all living beings as its foundation. It is not for the worldly realm, nor for one body, one family, one place, one group, or one nation—even if that were considered great. 4. \*\*Supreme in Endlessness\*\*: The Bodhisattva's practice penetrates the truth that all phenomena lack inherent nature, are markless and egoless, equal to space. Thus, they can dedicate the merit toward unsurpassed, perfect enlightenment, making it infinite and inexhaustible. Our current cultivated merit is like a drop of water; if we cast that drop into the ocean, it shares the ocean's inexhaustibility. Likewise, if we dedicate even one small practice toward unsurpassed enlightenment, it becomes as endless as enlightenment itself. However, only Mahayana Bodhisattvas can do this. Lesser practitioners seek only their own liberation, reaching nirvana and then ending. From a human standpoint, working for one's country or humanity may also be remembered forever, but when the world is destroyed, such achievements end as well. Truly infinite and inexhaustible is only the Mahayana. 5. \*\*Supreme in Uninterruptedness\*\*: "Interruption" means separation; "uninterrupted" means no separation. Having realized the ultimate equality of self and other, one's practice has no distinctions between self and other, close and distant, object and subject. Because of this non-separation, one's practice of giving and other virtues equals that of all Buddhas, becoming perfectly complete. 6. \*\*Supreme in Ease\*\*: By rejoicing in the wholesome deeds of other beings, one's own practice of goodness matures fully. Thus, there is no difficulty. 7. \*\*Supreme in Freedom\*\*: The Bodhisattva accomplishes various meditative absorptions, psychic powers, and samadhis, along with powers of endurance and mastery. They can freely transform other things without being transformed by them. Through this freedom, the practice of giving and so forth is easily accomplished. 8. \*\*Supreme in Inclusion\*\*: The Bodhisattva's practice is always embraced by non-discriminating wisdom. From the initial stage of the Bodhisattva path, one is already in harmony with the understanding of emptiness. Upon reaching the first ground, one is constantly aligned with the non-discriminating wisdom of emptiness. Practicing everything with this—no self, no phenomena, no agent, no object—is supremely excellent. 9. \*\*Supreme in Arising\*\*: Broadly speaking, there are many layers of arising. Here, it specifically refers to the Bodhisattva's stage of preparatory practice, where one genuinely gives rise to non-discriminating wisdom. Hence, it is supreme. 10. \*\*Supreme in Attainment\*\*: As mentioned before, once attaining the noble fruit, there is no regression. However, attaining the fruit of the lesser vehicles is not the highest Mahayana. Attaining the first ground of joyousness is the supreme attainment—having heard the name of Suchness and the Dharmadhātu from the start of one's awakening, yet not having realized it for so long, now finally one attains it, thus generating great joy. 11. \*\*Supreme in Flow\*\*: After reaching the first ground, the practice flows continuously and develops through the second ground up to the ninth. 12. \*\*Supreme in Finality\*\*: This refers to the tenth ground, the Cloud of Dharma—the pinnacle of the Mahayana Bodhisattva's perfected merits. From this Cloud of Dharma, one step further brings Buddhahood. Thus, the Cloud of Dharma is the finality of the cause, and Buddhahood is the finality of the result. Due to these twelve supreme aspects, the ten perfections are called "Pāramitā." In Sanskrit, "pāramitā" means "reaching the other shore." Through these twelve excellences, each can cross the river of afflictions and reach the other shore. Thus, "perfection" is like a boat—what it crosses over are the afflictions of craving and so forth. Crossing beyond afflictions to the great shore of nirvana, never again defiled by them, is reaching the other shore. However, there are those who practice giving and the rest yet are not called "pāramitā." For instance, Bodhisattvas at the ordinary, external stage—their giving is merely the practice of giving, their precepts merely the practice of precepts, but they are not called "the perfection of giving" or "the perfection of precepts." Why? Because they have not aligned with the twelve supreme aspects. Those who do align with these twelve excellences are called "pāramitā." What are the ten pāramitās?

十波羅密多：謂施、戒、安忍、精進、定、般若、方便、願、力、智。饒益、不害、受、增德、能入、脫、無盡、常起、定、受用成熟他。

> The Ten Perfections: Giving, Ethical Conduct, Patience, Diligence, Meditation, Wisdom, Skillful Means, Aspiration, Inner Strength, and Knowledge. They bring benefit, do no harm, bring contentment, enhance virtue, enable insight, liberate, are inexhaustible, continuously arise, remain steadfast, and help mature others for their welfare.

頌中前四句是標的十度之名，後四句是解的十度之義。十度者：一、布施，就是以財物布施，以佛法布施，以無畏布施。二、持戒，就是止惡行善，如世間的倫理學，是道德的軌範。三、安忍，就是在世上能安受苦樂等法，證得無生法，亦能安住。四、精進，就是努力趣向無漏出世法，其努力世間事者，雖勤不名精進。五、禪定，基本的是凡聖共修的四禪、八定，而出世三乘，則有所修的種種不共的聖定。六、般若，就是智慧，廣義的能包括後面方便、願、力、智的五度，現在說十度另立後四，此即專指無分別慧的根本智，即如理智。此度在大乘法中非常重要，能否成聖道，就看起了無分別智沒有，起了則為聖，未起則為凡。凡夫雖觀空，乃從分別心上而觀，真證空者即真見道，通達一切諸法空性，通達遍行真如，無有能證所證，能所雙亡，這才是真正的般若。七、方便，就是由無分別智通達一切法空了，由此修一切行，所修行上亦了是空而不住其相，如金剛經曰：『應無所住，而生其心』，惟恐有所住的心生起了，則所修的施等，即為有限之施，不成無量功德，故修一切行，皆應依無分別智而修。八、願，就是四弘誓願，還是依於無分別智而修，雖發願度無量眾生，而實不見一眾生得度。九、力，就是佛菩薩的十力，此亦就智上的判斷等力而說。十、智，就是了達一切法之智，因為無分別智，對於一切煩惱、所知障都解脫了，則於所知境一切遍知，一切眾生心行剎那無不了知，此即是智。此十度名義大概如是。

> The first four lines of the verse name the ten perfections, and the last four explain their meanings. The ten perfections are: First, giving—offering wealth, sharing the Dharma, and providing fearlessness. Second, ethical conduct—stopping harmful actions and doing good, akin to worldly ethics and moral standards. Third, patience—enduring both suffering and pleasure in the world, and once realizing the truth of no-birth, abiding peacefully in it. Fourth, diligent effort—striving toward the transcendent path of liberation; worldly efforts, no matter how hard, do not count as diligence. Fifth, meditative concentration—the basic levels are the four meditations and eight states of absorption shared by ordinary beings and sages, while the three vehicles of transcendence practice various extraordinary concentrations unique to their paths. Sixth, wisdom—broadly, it can include the later five perfections of skillful means, vows, strength, and knowledge, but here, with the ten perfections, the last four are set apart, and this refers specifically to the fundamental wisdom of non-discriminative awareness, the wisdom of seeing things as they truly are. This perfection is extremely important in the Mahayana path—whether one can attain sagehood depends on whether this non-discriminative wisdom has arisen. If it arises, one is a sage; if not, one remains an ordinary being. Ordinary beings may contemplate emptiness, but it is through a discriminating mind. True realization of emptiness means actually seeing the path, penetrating the emptiness of all phenomena, understanding the universal true nature, with no distinction between perceiver and perceived—this is genuine wisdom. Seventh, skillful means—having used non-discriminative wisdom to penetrate the emptiness of all phenomena, one then cultivates all practices while also realizing their emptiness, not clinging to their appearances. As the Diamond Sutra says: "Should give rise to a mind that does not abide in anything." Afraid that a clinging mind might arise, which would limit giving and other practices to finite merit, not infinite virtue, all practices should be cultivated based on non-discriminative wisdom. Eighth, vows—the four great vows, also cultivated based on non-discriminative wisdom. Though one vows to liberate countless beings, in truth, no being is seen as being liberated. Ninth, strength—the ten powers of Buddhas and Bodhisattvas, referring to judgment and other abilities within wisdom. Tenth, knowledge—the wisdom that fully understands all phenomena. Through non-discriminative wisdom, all afflictions and obstacles to knowledge are liberated, so one comprehends all knowable realms, and every thought of every sentient being is known in an instant—this is knowledge. Such is the general meaning of the ten perfections.

現在再講十波羅密多的十種功德：一、饒益者，就是豐饒利益有情，如無資具者令得資具。二、不害者，就是不傷害，不惱害有情。三、受者，不但不害他人，而能忍受他人傷害自己。四、增德者，就是能增進自己功德，亦能增進一切有情功德，不如世間的假進化論，以其是流轉的，雖暫進而終退。如人由幼而長似是增進，但轉瞬即由壯而老、由老而趣死滅，即是退化。故真進化者，唯是增進功德。此在諸聖者之中，唯是菩薩，以佛果的功德已圓滿了，不復增進；小乘唯求解脫，不求增進；故惟菩薩才是真正的增進也。五、能入者，就是禪定，由堪忍力故既能自入，由神通力故，復能令他得入佛法之中。六、脫者，即解脫，即由般若能對治煩惱、所知二障故得解脫。七、無盡者，就是由方便力，則能使所修的功德無窮無盡。八、常起者，即發大願，一念不退，使所修的功德不減，能迴向無上菩提。九、定者，即決定之義，如前面所說的判斷力，能判斷是處非處者，就是智力，猶豫不能判斷或強以為知者，即無智力，故能思維抉擇，當下即斷，都是由修習所得之智力。十、受用成熟他者，就是對一切諸法普遍了知，受用一種殊勝之法樂，同時亦以所受用之法樂，成熟其餘一切有情，此等即是六種正行中之第一種最勝正行。其自體即是十度，所以成為六到彼岸者，即因有十二種最勝與其相應也。