妙法蓮華經玄義 6.213

6.213

五番、六度菩薩，觀於四諦，行六度行。若行檀時，人從乞頭、索眼、國城、妻子，心或轉動，檀度不成，自知是惡。欲成檀善，可發關宜之機，蒙三昧力，伏其慳蔽，是破餓鬼有。蔽心既去，歡喜布施，如飲甘露。知有為法，危脆無常，是蒙心樂三昧，冥顯之益也。尸羅若成，是伏毀戒蔽，破地獄有，是無垢三昧益也。忍成伏瞋蔽，破畜生有，不退三昧益也。禪成是伏亂蔽，破人有，是四三昧益也。精進成伏懈怠蔽，破脩羅有，歡喜三昧益也。慧成伏愚癡蔽，破天有，十七三昧益也。六蔽是六道業，具出菩薩戒本。以伏六道業故，不為諸蔽所惱，得五神通，遊於六道，成六度行。此即上草益也。通應如前，別而論之，由本觀十法界事中善惡，而起弘誓，熏三三昧，不捨眾生（云云）。

Fifth turn, the bodhisattvas of the six pāramitās contemplate the four noble truths and practice the conduct of the six pāramitās. When practicing dāna, if someone begs for their head, demands their eyes, their kingdom, or their wife and children, their mind might waver and the dāna-pāramitā would not be perfected, and they recognize this as bad. Wishing to perfect the goodness of dāna, they have a capacity capable of opening fitting suitability, and receiving the power of samādhi, they subdue their shroud of parsimony; this breaks the existence of hungry ghosts. Once the shrouding mind is removed, they joyfully practice giving as if drinking sweet nectar. Knowing conditioned phenomena to be fragile and impermanent, this is the hidden and manifest benefit of receiving the samādhi of mental joy. If śīla is perfected, it subdues the shroud of breaking precepts and breaks the existence of hells; this is the benefit of the undefiled samādhi. When forbearance is perfected, it subdues the shroud of anger and breaks the existence of animals; this is the benefit of the non-retrogressing samādhi. When dhyāna is perfected, it subdues the shroud of distraction and breaks the existence of humans; this is the benefit of the four samādhis. When diligence is perfected, it subdues the shroud of indolence and breaks the existence of asuras; this is the benefit of the joyful samādhi. When wisdom is perfected, it subdues the shroud of ignorance and breaks the existence of devas; this is the benefit of the seventeen samādhis. The six shrouds are the karma of the six destinies, fully set forth in the bodhisattva precept scriptures. Because they subdue the karma of the six destinies, they are not distressed by the various shrouds, obtain the five supernormal knowledges, roam through the six destinies, and accomplish the practice of the six pāramitās. This is the benefit of the superior herb. The general [aspect] should be understood as before; spoken of specifically, it is because originally contemplating the good and evil within the phenomenal events of the ten dharma realms, they aroused great vows, perfusing the three samādhis, not abandoning sentient beings (and so forth).