法華玄義釋籤 14.12

14.12

五六度，中二：先釋、次由。文闕引《大經》結。初文又二：先釋、次結位。初釋中四：先總，次「若行」下別明行相。三「六蔽」下指教。四「以伏」下功能。初二如文。破人言「四」者，謂如幻等四。破天言「十七三昧」者，二十五有除四人四趣，猶有十七，謂欲界六，色界七，謂四禪、無想、梵王、五含，無色四。三明六度對破六道，出《地持》、《菩薩戒本》。

Fifth, the six perfections, which have two parts: first, the explanation; next, the reasons. The text lacks the citation of the Great Sūtra for the conclusion. The first part also has two: first, the explanation; next, concluding with the stages. In the first explanation, there are four: first, general; next, from “if practicing” onward, specifically explaining the marks of practice; third, from “the six hindrances” onward, pointing to the teaching; fourth, from “by subduing” onward, the functional capacity. The first two are as in the text. When speaking of “four” to counter the humans, this refers to the four such as the illusory. When speaking of the “seventeen samādhis” to counter the devas, of the twenty-five states of existence, excluding the four human [continents] and the four destinies, seventeen still remain: namely, six in the desire realm; seven in the form realm, which are the four dhyānas, non-conception, the Brahmā King, and the five pure abodes; and four in the formless realm. Third, explaining the six perfections as counterparts to counter the six paths comes from the Bodhisattvabhūmi (Dichi) and the Bodhisattva-prātimokṣa.