金光明最勝王經疏 4.88

4.88

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.