金剛般若論會釋 1.67

1.67

問：「此若爾者，乃至般若亦攝六度行，何以故不但說一慧攝於一切？」答：「施為修行之初，麁而易習，體又廣而包總，故唯說此，亦顯而包，總標經名，據勝慧而為目。」答：「修行舉初業而為名，然觀文意，百千諸行唯說施者，以施攝於一切行也。前攝住處是十住位，此波羅蜜淨住處等是十行位，說歡喜行等，各各次修一，略故唯說施攝於六度，不說施行攝一切行故。又菩薩行有四，一、菩提分，二、波羅蜜，三、諸神通，四、成就有情，今舉初行以明攝彼，亦不相違。」

Question: “If this is so, even prajñā also subsumes the practices of the six pāramitās; why not merely speak of one, wisdom, to subsume all?” Answer: “Giving is the beginning of cultivation; it is coarse and easy to practice, and its nature is broad and encompasses all; therefore only this is spoken of. It is also prominent and encompassing. The overall title of the sūtra is designated based on superior wisdom.” Answer: “Cultivation is named by citing the initial undertaking. Yet observing the intent of the text, among the hundreds of thousands of practices, only giving is spoken of because giving subsumes all practices. The preceding abode of embracing is the stage of the ten abodes; this abode of the purity of pāramitā and so forth are the stage of the ten practices. In speaking of the practice of joy and so forth, one cultivates each successively; by way of brevity, it only speaks of giving as subsuming the six pāramitās, and does not say that the practice of giving subsumes all practices. Furthermore, bodhisattva practices are fourfold: first, the factors of bodhi; second, the pāramitās; third, the supernatural powers; fourth, maturing sentient beings. Now, by citing the initial practice to show that it subsumes them, there is also no contradiction.”