維摩義記 2.68

2.68

The second [section] explains that in cultivating the practice of self-benefit, one completely cultivates the six pāramitās. Cultivating these six pāramitās has three purposes: first, to seek bodhi; second, to benefit sentient beings; and third, to depart from the conditioned and realize the limit of reality (bhūtakoṭi). In general, all six pāramitās are for these three purposes, as the Daśabhūmika Sūtra says: 'A bodhisattva cultivates the six pāramitās in order to seek the ground of omniscience; this is for bodhi.' As the text below says: 'Gathering in greed by means of giving, gathering in moral transgression by means of precepts, gathering in anger by means of patience—such comparisons are for sentient beings.' As the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'A bodhisattva cultivates the six pāramitās in order to attain the true characteristics of all dharmas.' The Nirvāṇa Sūtra says: 'One cultivates the six pāramitās in order to fully realize the Buddha-nature; such comparisons are for the limit of reality.' Differentiating them in particular, the first two are [primarily] for sentient beings, the middle two are specifically for the limit of reality, and the latter two are specifically for bodhi. In this way the text states: 'Arousing the dāna-pāramitā in order to gather in stinginess and greed; arousing the śīla-pāramitā in order to transform moral transgressors'—hence we know that the first two are specifically for sentient beings. Why is this? Because these practices are coarse; using them to instruct sentient beings, they are able to arouse them. 'Arousing the dāna-pāramitā by means of gathering in stinginess and greed': here 'by means of' (以) means 'for the sake of', also means 'due to', and also means 'using'. Giving oneself and teaching others to abandon stinginess and greed; hence it is to gather in stinginess that one arouses the dāna-pāramitā. 'Arousing the śīla-pāramitā in order to transform moral transgressors': holding pure precepts oneself and teaching others to hold them alike to abandon transgressions and faults; hence it is to transform transgressors that one arouses the śīla-pāramitā. The sūtra further states: 'Arousing the kṣānti-pāramitā by means of the dharma of selflessness; arousing the vīrya-pāramitā by means of departing from the signs of body and mind'—hence we know that the middle two are specifically for the limit of reality. Why is this? Because when cultivating these two practices there is suffering; relying on emptiness guards against relapse, making it easy to enter the limit of reality; hence they are specifically for it. Moreover, these two practices are accomplished only in reliance on emptiness; hence they are specifically for it. 'Arousing kṣānti by means of the dharma of selflessness': this dharma of selflessness is the emptiness of sentient beings (pudgala-śūnyatā); because one knows selflessness, one can endure [afflictions caused by] beings; hence by means of selflessness one arouses kṣānti. 'Arousing vīrya by means of departing from body and mind': departing from the signs of body and mind is the emptiness of dharmas (dharma-śūnyatā); because one knows this emptiness, one can endure toil and suffering; therefore by means of departing from the signs of body and mind one arouses vīrya. The sūtra further states: 'Arousing the dhyāna-pāramitā by means of the sign of bodhi; arousing the prajñā-pāramitā by means of omniscience'—hence we know that the latter two are specifically for bodhi. Why is this so? Dhyāna-meditation can generate the broad virtues of all buddhas, and prajñā is precisely the direct cause of omniscience; they bring about the result directly and powerfully, hence they are specifically for it. Bodhi is the adornment of merit of a buddha, and dhyāna can produce it; hence for the sake of bodhi one arouses the dhyāna-pāramitā. Omniscience is the adornment of wisdom of a buddha, and prajñā is likewise wisdom that directly generates it; therefore it is taught that by means of omniscience one arouses prajñā. Alternatively, bodhi is a buddha's practice of cessation (śamatha); relying on dhyāna, one brings delusions to rest and realizes entry into it; hence for the sake of bodhi one arouses dhyāna-meditation. Omniscience is a buddha's practice of contemplation (vipaśyanā); relying on wisdom, one illuminates and fulfills that virtue; therefore in order to attain the knowledge of all aspects (sarvākārajñatā) one arouses prajñā.