說無垢稱經疏 2.3

2.3

贊曰：此顯能到彼岸功德，即是十種波羅蜜多。第一者，顯其十度皆能具修，純是無漏。然此十度在地前位，於一行中唯修一行，唯是有漏；七地以前，於一行中修一切行，通有無漏；八地以上，一切行中修一切行，唯是無漏，勝前位故皆名第一。十度者：一、布施。二、淨戒，云調伏寂靜。尸羅者，即淨戒也。廣律毘奈耶名調伏，調和控御身語等業，制伏滅除諸煩惱故。寂靜者，寂身語意，靜六根中諸惡戒故。尸羅者，清涼義，當得涅槃清涼義故，或戒自體能除煩惱惡業熱故。尸羅是體，調伏寂靜是戒功能。三、安忍。四、正勤，正勤即精進。五、靜慮，禪定也。六、波若。七、方便善巧。八、妙願。九、力。十、智波羅蜜多。古經闕願，仍以第十第六合說，無不具足，意亦含故。應舉初一具足例餘，若爾何勞更別列也。

Commentary: This reveals their virtue of being able to reach the other shore, which is precisely the ten pāramitās. "Foremost" reveals that they are fully capable of cultivating all ten pāramitās, and they are purely anāsrava. However, as for these ten pāramitās: at the stages prior to the bhūmis, within a single practice they cultivate only a single practice, which is exclusively sāsrava; prior to the seventh bhūmi, within a single practice they cultivate all practices, which may be either sāsrava or anāsrava; from the eighth bhūmi upward, within all practices they cultivate all practices, which are exclusively anāsrava; because they surpass the previous stages, they are all called "foremost". The ten pāramitās are: 1. Dāna (giving). 2. Pure morality (śīla), which is called subdual and pacification (vinaya and śamatha). "Śīla" is precisely pure morality. In the extensive Vinaya, "vinaya" is called subdual, because it harmonizes, controls, and governs actions of body and speech, and restrains, subdues, and eliminates all afflictions. "Pacification" means pacifying body, speech, and mind, and stilling all evil precepts among the six sense faculties. "Śīla" means cool, because it has the meaning of attaining the coolness of Nirvāṇa, or because the essence of the precepts itself can remove the fever of afflictions and evil karma. Śīla is the essence, while subdual and pacification are the functions of morality. 3. Kṣānti (patience). 4. Correct exertion, which is vīrya (vigor). 5. Dhyāna (meditation), which is zen concentration. 6. Prajñā (wisdom). 7. Upāyakauśalya (skillful means). 8. Sublime vow (praṇidhāna). 9. Bala (power). 10. Jñāna (knowledge) pāramitā. The old sūtra lacked vows and also combined the tenth and the sixth, yet none were unfulfilled, as their meaning was implicitly contained. One ought to cite the complete fulfillment of the first one to serve as a model for the rest; if so, why bother listing them separately?