注大乘入楞伽經 8.241

8.241

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.