金光明最勝王經疏 4.88

4.88

辨廢立者，前六廣如《攝大乘》第七、《莊嚴論》第七、《成唯識論》第九。後四，《解深密經》第四云「與前六種為助伴故，於前三種所攝有情安置善品，故說方便與三為伴，於現法中煩惱多故，於內心住無堪能等，復彼攝受」乃至云「由此願故，煩惱微薄能修精進，故我說願為進助伴。由此力故，於內心住有所堪能故，說力為靜慮助伴。由此智能引出世慧故，我說智與慧為伴。」此意為助成滿前六，故修後四。若準《文殊問經發菩提心經》，為治十障立於十度。前六即慳等。後四障者，七煩惱心障、八顛倒道障、九不自在心法障、十有我相障。治此後四障，立後四種度。若無性《攝論》，後四一一皆通前六。彼云「一方便善巧，謂以前六所集善根，共諸有情迴求無上正等菩提故。二願波羅蜜多，謂發種種微妙大願，引攝當來波羅蜜多殊勝緣故。三力波羅，謂由思擇修習二力，令前六種無間現行故。四智波羅，謂由前六成立妙智受用法樂，成就有情故。」諸波羅蜜各有多義，隨各舉一皆不相違。

Distinguishing establishment and rejection: The first six are explained at length as in the Mahāyānasaṃgraha, fascicle seven; the Mahāyānasūtrālaṃkāra, fascicle seven; and the Vijñaptimātratāsiddhi, fascicle nine. Regarding the latter four, Chapter 4 of the Saṃdhinirmocanasūtra states: "Because they serve as assistants to the preceding six kinds: regarding the sentient beings gathered by the first three kinds, placing them in wholesome qualities, upāya is said to be the companion to these three. Because in the present lifetime afflictions are numerous, so that one is incapable of internal mental abiding, etc., and again to gather them," and continues up to: "Because of this vow, afflictions become subtle and light, enabling one to practice energy; therefore I say praṇidhāna is the assistant to vīrya. Because of this power, one is capable of internal mental abiding; therefore I say bala is the assistant to dhyāna. Because of this jñāna, one can induce supramundane prajñā; therefore I say jñāna is the companion to prajñā." The meaning is that in order to assist in perfecting and fulfilling the preceding six, one practices the latter four. If one relies on the Bodhicittotpādasūtra of the Mañjuśrīparipṛcchā, the ten pāramitās are established to remedy ten hindrances. The first six remedy stinginess and so forth. As for the latter four hindrances: seventh is the hindrance of the mind of affliction; eighth is the hindrance of the inverted path; ninth is the hindrance of the dharmas of non-autonomous mind; tenth is the hindrance of having the notion of a self. To remedy these latter four hindrances, the latter four pāramitās are established. According to Asabhāva's Commentary on the Mahāyānasaṃgraha, each of the latter four pervades all the first six. That text says: "First, upāyakauśalya: namely, using the wholesome roots gathered through the first six to dedicate toward together with all sentient beings seeking unexcelled, complete, perfect awakening. Second, praṇidhānapāramitā: namely, giving rise to various subtle and great vows to attract and gather the superior conditions for future pāramitās. Third, balapāramitā: namely, through the two powers of reflection and cultivation, causing the first six kinds to manifest without interruption. Fourth, jñānapāramitā: namely, through the first six, establishing sublime knowledge to experience the joy of the Dharma and to bring sentient beings to maturity." The pāramitās each possess many meanings; whichever one is presented, none are contradictory.