勝鬘寶窟 2.26

2.26

智慧亦三。「彼諸眾生問一切義」者，問五明等一切義也，亦問五法藏一切義也。五法藏者，三世為三、無為為四、不可說為五。「以無畏心而演說」者，夫畏由癡生、安由解發，既明達在懷，故有難能詶、有詶必塞，故云以無畏心而為演說也。「一切論」，謂世辨論、隨世論、圍陀論、毘伽羅論、衛世師論。又是五明論，此是明智人之所造。又學此論者，亦能生人明慧，故稱五明。五明論者，謂內論、因明論、聲明論、醫方論、工巧論，故稱五也。此五並須賓主論量，故稱為論。但前之四種，假文處多，說之為論；第五一門，隨事習之，宜稱工巧。故文云「一切論、一切工巧」。此五是生明智處，故言明處。義通真俗，故《地持》云「於五明處，具足一切聞思修證」，則知通二諦也，如《地持論》具釋。「乃至種種工巧諸事」者，「乃至」還是窮到之辭，始從第一內論，乃至第五工巧諸事也。「是故世尊無異波羅蜜者」，前攝受正法無異波羅蜜有三：一總標無異；二「何以故」下，別約六度釋無異；今第三總結無異也。問：餘處皆以六度為自行，今此何故說為化他？答：所對不同。餘對四攝，故為自行；今對攝受內證之德，為物行六度，名為化他。問：布施施他、四攝攝他，何故六度為自行、四攝為化他？答：六度中但云布施，故是自行；攝中云布施攝，攝即是化他，故為化他也。問：此中何故以六度為化他行？答：欲釋上則是無量義。無量義者，猶是廣大異名。若自行六度，則行不廣大；以為物行六，故六度廣大。又六度有三種廣大：一無惡不息、二無行不修、三無人不度，復名廣大。

Wisdom also has three parts. Regarding "those sentient beings ask about all meanings": they ask about all meanings of the five sciences and the like, and also ask about all meanings of the five dharma treasuries. The five dharma treasuries are: the three periods of time make three, the unconditioned makes four, and the inexpressible makes five. "Expounding with a fearless mind": fear arises from ignorance, while confidence issues from understanding. Since clarity and comprehension reside in his breast, whenever there is a difficulty he can answer it, and whenever he answers he must resolve it; therefore it is said that he expounds with a fearless mind. "All treatises" refers to treatises on worldly debate, treatises conforming to the world, treatises on the Vedas, treatises on Vyākaraṇa, and treatises on Vaiśeṣika. They also refer to treatises on the five sciences, which were composed by persons of clear wisdom. Furthermore, those who study these treatises can also generate clear wisdom in people, hence they are called the five sciences. The treatises on the five sciences are: the inner science, the science of logic (hetuvidyā), the science of sounds (śabdavidyā), the science of medicine (cikitsāvidyā), and the science of arts and crafts (śilpakarmasthānavidyā); thus they are called five. All five require discussion and assessment between host and guest, hence they are called treatises. However, the first four mostly involve written texts and are thus spoken of as treatises; the fifth single subject is practiced according to actual tasks, so it is appropriately called crafts. Therefore the text says "all treatises and all crafts." These five are the sources where clear wisdom is generated, hence they are called areas of science. Their meaning encompasses both ultimate and conventional; therefore the Bodhisattvabhūmi says: "In the five areas of science, one completely fulfills all hearing, thinking, cultivating, and realizing"; thus we know it encompasses the two truths, as fully explained in the Bodhisattvabhūmi-śāstra. "Even to the point of various matters of arts and crafts": "even to the point that" is still an expression of going to the utmost, beginning from the first, the inner science, even to the fifth, various matters of arts and crafts. "Therefore, World-Honoured One, there are no other pāramitās": above, that embracing the saddharma has no other pāramitās had three parts: first, generally indicating there is no difference; second, from "why is that?" down, specifically explaining non-difference in terms of the six pāramitās; now third, generally concluding non-difference. Question: Elsewhere the six pāramitās are all considered practices for benefiting oneself; why are they spoken of here as transforming others? Answer: What they are contrasted with is different. Elsewhere they are contrasted with the four means of embracing, and are thus practices for benefiting oneself; here, in contrast to the virtue of embracing internal realization, practicing the six pāramitās for the sake of beings is named transforming others. Question: Giving gives to others, and the four means of embracing embrace others; why are the six pāramitās for benefiting oneself while the four means of embracing are for transforming others? Answer: In the six pāramitās it only says "giving," hence it is for benefiting oneself; in the means of embracing it says "embracing through giving," and embracing is transforming others, hence it is for transforming others. Question: Why in this context are the six pāramitās taken as practices for transforming others? Answer: It is intended to explain the "immeasurable meanings" mentioned above. "Immeasurable meanings" is another name for vastness. If one practices the six pāramitās for oneself, then the practice is not vast; because one practices the six for the sake of beings, the six pāramitās are vast. Furthermore, the six pāramitās have three kinds of vastness: first, there is no evil not brought to rest; second, there is no practice not cultivated; third, there is no person not saved—which is also named vastness.