金光明最勝王經疏 4.86

4.86

釋別名者，《攝論》云「又能破裂慳悋貧窮，及能引得廣大財位福德資糧，故名為施。又能息滅惡戒惡趣，及能取得善趣等持，故名為戒。」《大莊嚴論》「能令清涼故名為戒」。《攝論》約所治，《莊嚴》據得果，亦不相違。餘釋不同，皆準此知。「又能滅盡忿怒怨讎，及能善住自他安穩，故名為忍。又能遠離所有懈怠惡不善法，及能出生無量善法令其增長，故名精進。又能消除所有散動，及能引得內心安住，故名靜慮。又能除遣一切見趣諸邪惡慧，及能真實品別知法，故名為慧。」釋云：謂於因時能破慳悋，亦能引廣福德資糧，及於果時能裂貧窮得大財位，故名為施。餘釋別名，其文易了。然但釋六不釋後四，準《文殊問經論》下為治十障立十波羅。後四云「七者治煩惱心，生助道法故。八對治顛倒道集實諦助道，生不顛倒道故。九者對治不自在心法，時非時得自在故。十者對治有我相，觀諸法無我故。」此意因時對治煩惱心故生助道心，果時得助道法，即諸道品四智相應諸助道法。餘亦準知。

Explaining their specific names: The Mahāyānasaṃgraha says: "Furthermore, because it can break through stinginess and poverty, and can bring about vast wealth, status, and the provisions of merit, it is called 'giving' (dāna). Furthermore, because it can extinguish bad morality and the bad destinies, and can obtain good destinies and absorption (samāpatti), it is called 'morality' (śīla)." The Mahāyānasūtrālaṃkāra says: "Because it can bring about coolness, it is called 'morality'." The Mahāyānasaṃgraha is based on what is remedied, whereas the Alaṃkāra is based on the acquired result; there is no contradiction between them. Other differing explanations are all to be understood by analogy with this. "Furthermore, because it can completely extinguish anger and hostility, and can firmly abide in ease and tranquility for oneself and others, it is called 'patience' (kṣānti). Furthermore, because it can distance oneself from all indolence and unwholesome, unvirtuous dharmas, and can give birth to immeasurable wholesome dharmas, causing them to increase, it is called 'energy' (vīrya). Furthermore, because it can eliminate all distraction, and can bring about internal abiding of the mind, it is called 'meditation' (dhyāna). Furthermore, because it can dispel all views, inclinations, and various forms of evil, distorted wisdom, and can truly know dharmas in their distinct categories, it is called 'wisdom' (prajñā)." The commentary explains: at the stage of the cause, it can break through stinginess and also bring about vast provisions of merit; and at the stage of the fruit, it can shatter poverty and attain great wealth and status; therefore, it is called "giving." The remaining explanations of specific names are easily understood from the text. However, these only explain the first six, not the latter four. In accord with the Commentary on the Sūtra of Mañjuśrī's Inquiries, below, the ten pāramitās are established to remedy ten hindrances. Regarding the latter four, it states: "Seventh: remedies the mind of affliction, because it generates the dharmas conducive to the path. Eighth: remedies the assembly of true realities in the inverted path, serving as an aid to the path, because it generates the non-inverted path. Ninth: remedies the dharmas of non-autonomous mind, because one attains autonomy at all times, whether proper or improper. Tenth: remedies having the notion of a self, because it contemplates that all dharmas are devoid of a self." The meaning is that at the stage of the cause, it remedies the mind of affliction and so generates the mind that aids the path; and at the stage of the fruit, one attains the dharmas that aid the path—that is, the various aids to awakening associated with the four jñānas. The rest are to be understood by analogy.