法華文句記 8.159

8.159

「度義」等者，《大論》始從十五終二十一，廣釋六度，一一度中皆存眾釋，今攢其大略。文相顯著者分為四類，亦非一處次第列之。若欲委知，尋論本文。諸家取捨廣立義門，雜引大小不任證據，不知何者是釋迦所行具足，令一家立教則體相可識。迹示四相本行唯圓，初三藏中二：一略釋，次分別。初又二：先直明六相，次束十善以為六度，以此六度屬世法故，且以世間十善而用對之。次分別者，引《善戒經》自開三種，文中先明對治即所治也。次相生者，約行次第。果報中云「具」者，謂諸根具足，色謂端正、力屬精進。「若言」下六各十者，名出《地持》、《華嚴》。「月藏」下屬圓教者，於中先責世心，次令依第一義以成波羅蜜者，謂但取初心一念具足，則一色一香無非十度。「華嚴」下借彼教道深位以證圓人初心，驗知《華嚴》存於教道，別義明矣。若圓極說，豈至七地方具十耶？故《地持》中念念具十，六之與十開合不同，具如《止觀》第七記。若念念具十，何行何念而不具十？一行一切行斯之謂也。經中以持般若校量，過捨恒沙身者，乃以實行對事捨說耳。若六皆法界此則不然，故不可以三事皆空，及以次第出生諸行而比之也。又此六度上下諸文非不略釋，觀其文意隨事各別，若序中橫見，但是現相發彌勒疑；文殊引古，種種之言為引同耳。過去佛章為開五乘，菩薩之文六度甚略，《藥草喻》中三菩薩位不語行相，意在辨於差與無差，分別功德略舉五度為校量本，亦非正意，故無行法。唯此中經文雖略列，而正明行因趣果之相，故釋者委列，使一切行會入一乘。

Regarding the phrase "the meaning of perfections (pāramitās)" and so forth: in the Mahāprajñāpāramitā-śāstra, from fascicle fifteen to fascicle twenty-one, the six perfections are extensively explained. Within the treatment of each individual perfection, numerous interpretations are preserved; here, their general essentials are gathered. The prominent textual characteristics are divided into four categories, and they are not listed in a single sequential location. If one wishes to know them in detail, one should consult the original text of the treatise. The various masters made selections and rejections, extensively establishing doctrinal frameworks, haphazardly citing Great and Small [Vehicle texts] which cannot serve as authoritative proofs; they did not know which constitutes the complete practice undertaken by Śākyamuni, so that when our tradition establishes the teaching, the essence and characteristics become discernible. When displaying the four marks in the traces, the original practice was exclusively the Perfect [Teaching]. First, in the Tripiṭaka [Teaching], there are two parts: first, a brief explanation, and next, discrimination. The first also has two parts: first, directly clarifying the six marks, and next, summarizing the ten wholesome deeds as the six perfections, because these six perfections belong to mundane dharmas, so they are provisionally paired with the mundane ten wholesome deeds. Next, regarding discrimination: citing the Bodhisattva-śīla-sūtra, it spontaneously opens into three kinds. In the text, it first clarifies antidotes—that is, what is counteracted. Next, mutual generation is based on the sequence of practice. In the fruit of retribution, where it speaks of "complete," it means that the sensory faculties are complete; form refers to uprightness; strength belongs to vigor. Below the words "if one says," the six each having ten, their names derive from the Bodhisattvabhūmi and the Avataṃsaka. Below the words "Candragarbha," what pertains to the Perfect Teaching: within this, it first rebukes the mundane mind, and next enjoins relying on the ultimate truth to accomplish the pāramitās—meaning that simply seizing the initial mind of a single thought as complete, then not a single form nor a single fragrance fails to be the ten perfections. Below the word "Avataṃsaka," borrowing that teaching-path's profound stages to verify the initial mind of a person of the Perfect [Teaching] proves that the Avataṃsaka retains the teaching-path, and the Distinct [Teaching's] meaning is evident. If speaking of the ultimate Perfect, how could it only be upon reaching the seventh bhūmi that the ten are fully possessed? Therefore, in the Bodhisattvabhūmi, thought by thought possesses the ten. The opening and combining of six and ten are different, fully explained as in the seventh record of the Mohe zhiguan. If every thought possesses the ten, what practice or what thought would not possess the ten? This is precisely what is meant by 'one practice is all practices.' When the sūtra weighs and compares upholding prajñā as surpassing the abandoning of bodies like Ganges sands, it is merely speaking of real practice in contrast to phenomenal renunciation. If the six are all the dharma-realm, this is not the case; therefore, one cannot compare it to the three things being completely empty or the gradual generation of various practices. Furthermore, these six perfections are not left without brief explanations throughout the texts above and below; observing the intent of those texts, each differs according to the matter at hand. If seen horizontally in the preface, it is merely manifesting signs to provoke Maitreya's doubt; Mañjuśrī citing the ancient [past] and speaking of various matters was merely to cite precedents. The section on past buddhas was to open the five vehicles; in the passage on bodhisattvas, the six perfections are extremely brief. In the 'Parable of the Medicinal Herbs,' the three bodhisattva stages do not discuss the marks of practice; the intent lies in discerning distinction and non-distinction. In 'Discrimination of Merits,' the five perfections are briefly cited as the basis for comparison; this too is not the primary intent, so there is no method of practice. Only in this sūtra passage, though briefly listed, does it directly clarify the marks of practicing the cause to advance toward the fruit; therefore, the commentator listed them in detail so that all practices are brought together into the One Vehicle.