金光明最勝王經疏 4.86

4.86

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.