金光明最勝王經疏 4.85

4.85

十波羅蜜多以五門分別：一釋名、二出體、三廢立、四釋相、五諸門。第一釋名者，初釋總名、後釋別名。梵云始迦波羅蜜多。始迦，十；波羅，彼岸也；蜜多，離也到也。總云十離到彼岸，十者數也。彼岸有五：一所知、二教、三理、四行、五果。由此十行，能知一切空有境盡，能解一切五明教盡，能達一切真俗理盡，能修一切福慧行盡，能證菩提果盡，名到彼岸。菩提斷俱名菩提，菩提涅槃並名菩提故。於五中有小不盡，不名到彼岸。離者遠離。由此十行能離生死五蘊之法，能到所知五種彼岸，名十波羅蜜多。依《大般若》作如此釋，帶數釋也。若無性釋論，於諸世間聲聞獨覺施等善根最為殊勝能到彼岸，是故通稱波羅蜜多。若據自能所到釋，《攝論》簡他，以二乘等非於此五皆修證故。《大莊嚴論》四義釋。《解深密經》、《伽》七十八以五義釋。《雜集論》第十一以十二義釋。此經有十七義，如次文說。

The ten pāramitās are distinguished through five approaches: 1. explaining the name; 2. identifying the essential nature; 3. establishing and setting aside; 4. explaining their characteristics; 5. various categorical inquiries. The first, explaining the name, consists of first explaining the general name and then explaining the specific names. In Sanskrit it is called daśa-pāramitā. Daśa is ten; pāra is the other shore; mita is leaving or reaching. Altogether it means ten [practices of] leaving for and reaching the other shore; "ten" is the number. The other shore has five [aspects]: 1. the knowable; 2. teaching; 3. principle; 4. practice; 5. fruit. Through these ten practices, one can exhaustively know all realms of emptiness and existence, exhaustively understand all the teachings of the five sciences, exhaustively penetrate all principles of truth and convention, exhaustively cultivate all practices of merit and wisdom, and exhaustively realize the fruit of bodhi; hence it is called "reaching the other shore." Bodhi and cessation are both named bodhi, because both bodhi and nirvāṇa are called bodhi. If there is the slightest thing not exhausted among these five, it is not called reaching the other shore. "Leaving" means going far away. Through these ten practices one can leave far behind the phenomena of the five skandhas of saṃsāra, and reach the five kinds of other shores that are the knowable; hence they are named the ten pāramitās. This explanation is given according to the Mahāprajñāpāramitāsūtra; it is an appositional compound with a numeral. According to Asabhāva's commentary, among all the worldly roots of goodness of śrāvakas and pratyekabuddhas, giving and so forth are the most supreme and able to reach the other shore; therefore they are universally called pāramitās. If explained in terms of what one is capable of reaching by oneself, the Mahāyānasaṃgraha excludes others because those of the two vehicles do not cultivate and realize all of these five. The Mahāyānasūtrālaṅkāra explains it with four meanings. The Saṃdhinirmocanasūtra and Yogācārabhūmi fascicle 78 explain it with five meanings. The Abhidharmasamuccayavyākhyā fascicle 11 explains it with twelve meanings. This sūtra has seventeen meanings, as explained in the subsequent text.