說無垢稱經疏 2.3

2.3

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?