說無垢稱經疏 2.5

2.5

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.