說無垢稱經疏 2.5

2.5

二、出體性者，布施有三，謂財施、法施、無畏施。貧苦良田惠奉珍物，處生死者惠以正法，怖懼眾生惠以無畏，俱以無貪及彼所起三業為性。此體有二：一無貪、二思，三業即思故。戒有三種，謂律儀戒、攝善法戒、饒益有情戒。別解脫戒能離眾惡，名律儀戒。諸有自利所修諸善，名攝善戒。利樂眾生所有三業，名饒益有情戒。此三俱以受菩薩戒時三業為性，此體唯思。忍有三種，謂耐怨害忍、安受苦忍、諦察法忍。他為惱亂，能受不瞋；修行逼迫，能安不退；聞法諦理，能印不疑。初即無瞋、次忍即精進、後忍即審慧，三復總以三業為性。體即四法，一無瞋、二精進、三慧、四思。精進有三，謂被甲精進、攝善精進、利益精進。如契經說「住有勢有勤，有勇健堅猛，於諸善法中，常不捨善軛。」輪作五名，謂被甲、加行、無下、無還、無足，如次配經五種精進。被甲精進即初有勢，餘四精進皆是攝善。雖攝五盡，並為自利。濟益他時不生懈倦，名利樂精進。此三以勤及彼所起三業為性。體唯二法，一精進、二思。靜慮有三，謂安住靜慮、引發靜慮、辨事靜慮。現法樂住定，名安住靜慮；引發神通定，名引發靜慮；轉大地為金銀、反巨海為蘇酪，等施諸貧乏，名辨事靜慮。此三但以靜慮為性，體唯是定。般若有三，一生空無分別慧、二法空無分別慧、三俱空無分別慧。方便善巧有二種，謂迴向方便善巧、拔濟方便善巧。願有二種，謂求菩提願、利樂他巧願。力有二種，謂思擇力、修習力。智有二種，謂受用法樂、成熟有情智。此五皆以慧為其性。或第八願，以欲勝解及信為性，并慧為性。如是十度，合以九法為性：一無貪、二思、三無瞋、四精進、五慧、六靜慮、七欲、八勝解、九信。遍行一，思也。別境四，欲、勝解、定、慧。善有四，信、精進、無貪、無嗔。或身語色即通無表，合十法為體。

Second, concerning the identification of the essential natures: Generosity is threefold, namely, the generosity of material wealth, the generosity of Dharma, and the generosity of fearlessness. Bestowing precious items upon those who are poor and suffering and upon fertile fields of merit; bestowing the correct Dharma upon those who abide in saṃsāra; and bestowing fearlessness upon frightened sentient beings—all of these have non-greed and the three actions produced by it as their nature. This essential nature is twofold: first, non-greed; second, volition, because the three actions are just volition. Morality is threefold, namely, the morality of restraint, the morality of embracing wholesome dharmas, and the morality of benefiting sentient beings. The prātimokṣa morality, being able to leave behind all evils, is called the morality of restraint. All wholesome practices cultivated for self-benefit are called the morality of embracing wholesome dharmas. All three actions that benefit and bring happiness to sentient beings are called the morality of benefiting sentient beings. These three all have as their nature the three actions performed at the time of receiving the bodhisattva precepts; this essential nature is volition alone. Patience is threefold, namely, patience in enduring harm from enemies, patience in quietly accepting suffering, and patience in clearly discerning dharmas. When troubled by others, being able to endure without anger; when oppressed by cultivation, being able to remain at peace without retreating; when hearing the true principles of the Dharma, being able to seal them with certainty without doubt. The first is non-anger, the next patience is diligence, and the latter patience is discerning discernment (prajñā); collectively, all three also have the three actions as their nature. Their essential nature consists of four dharmas: first, non-anger; second, diligence; third, discernment; and fourth, volition. Diligence is threefold, namely, armor-like diligence, diligence in embracing wholesome dharmas, and diligence in benefiting sentient beings. As the sūtra says: 'Abiding with vigor and effort, with valiance and firmness, among wholesome dharmas he never abandons the yoke of the good.' This wheel is designated by five names: armor-like, preparation, not lagging, not turning back, and insatiable, matching respectively the five kinds of diligence in the sūtra. Armor-like diligence is the initial 'having vigor'; the other four diligences are all embracing wholesome dharmas. Although embracing all five completely, they are all for self-benefit. Not producing weariness or fatigue when aiding others is called the diligence of benefiting and bringing happiness. These three have diligence and the three actions produced by it as their nature. Their essential nature consists of only two dharmas: first, diligence; second, volition. Meditative absorption (dhyāna) is threefold, namely, absorption of peaceful abiding, absorption of generating [supernormal powers], and absorption of accomplishing affairs. The concentration that abides in the bliss of the present life is called the absorption of peaceful abiding; the concentration that generates spiritual superknowledges is called the absorption of generating; and transforming the great earth into gold and silver, turning the great ocean into ghee and curds, and giving them equally to all the destitute is called the absorption of accomplishing affairs. These three simply have meditative absorption as their nature; their essential nature is concentration alone. Prajñā is threefold: first, non-conceptual discernment of the emptiness of persons; second, non-conceptual discernment of the emptiness of phenomena; third, non-conceptual discernment of the emptiness of both. Skillful means is of two kinds, namely, skillful means of dedication and skillful means of rescue and deliverance. Aspiration is of two kinds, namely, the aspiration to seek bodhi and the skillful aspiration to benefit and bring happiness to others. Power is of two kinds, namely, the power of thoughtful deliberation and the power of practice and cultivation. Knowledge is of two kinds, namely, the knowledge of experiencing the joy of Dharma and the knowledge of maturing sentient beings. These five all have prajñā as their nature. Alternatively, the eighth, aspiration, has desire, resolved determination, and faith as its nature, together with prajñā. Thus, the ten pāramitās collectively have nine dharmas as their nature: first, non-greed; second, volition; third, non-anger; fourth, diligence; fifth, prajñā; sixth, meditative absorption; seventh, desire; eighth, resolved determination; and ninth, faith. One is an omnipresent factor: volition. Four are object-determining factors: desire, resolved determination, concentration, and discernment. Four are wholesome factors: faith, diligence, non-greed, and non-anger. Alternatively, taking bodily and verbal form as also including the unmanifest, ten dharmas together constitute their essential nature.