注大乘入楞伽經 8.241

8.241

又先德云：「六度萬行，互相融攝，成菩提分，皆由般若成立故。」五度如盲，般若如導。若布施無般若，唯得一世榮，後受餘殃債；若持戒無般若，暫生上欲界，還墮泥犁中；若忍辱無般若，報得端正形，不證寂滅忍；若精進無般若，徒興生滅功，不趣真常海；若禪定無般若，但行色界禪，不入金剛定；若萬善無般若，空成有漏因，不契無為果。若般若不明，萬行虛設。故《般若經》中欲得世出世間一切善法悉成就者，一一當學般若。是故非真流之行，無以契真；未有證真之行，不從真起。故云如是六度，如實修行，若得滿足，即得阿耨多羅三藐三菩提；若不具足，則無能入菩提之道。

Furthermore, a previous worthy said: 'The six pāramitās and myriad practices mutually fuse and subsume one another to form the bodhipakṣadharma, all because they are established by prajñā.' The five pāramitās are like the blind; prajñā is like the guide. If giving lacks prajñā, one only obtains glory for a single lifetime, and later incurs the debts of remaining calamities; if upholding precepts lacks prajñā, one temporarily ascends to the upper desire realm, but falls back into hell; if forbearance lacks prajñā, as retribution one obtains an upright form, but does not realize the forbearance of cessation; if vigor lacks prajñā, one vainly stirs up actions of arising and ceasing, without heading toward the ocean of the truly eternal; if dhyāna lacks prajñā, one merely practices the dhyānas of the form realm, without entering the vajra-like samādhi; if the myriad virtues lack prajñā, they vainly become defiled causes, failing to accord with the unconditioned fruition. If prajñā is not illuminated, the myriad practices are established in vain. Therefore, in the Prajñāpāramitā Sūtra, it is said that those who wish to achieve all mundane and supramundane wholesome dharmas should each learn prajñā. For this reason, unless an action flows from the real, it has no way to accord with the real; there has never been an action realizing the real that did not arise from the real. Thus it is said that if one cultivates these six pāramitās in accordance with reality and fulfills them, one immediately attains anuttarā samyaksambodhi; if one does not possess them completely, one cannot enter the path of bodhi.