成唯識論述記 10.138

10.138

述曰：七十八、《解深密》等，解總名云：何緣此等名波羅蜜多？由五緣故：一者，無染著，不染著波羅蜜相違事也；二、無顧戀，謂此六度諸果異熟及報恩中，心無繫縛；三、無罪，謂於六度無間雜法，離非方便行；四、無分別，不如言辭執著自相；五、正迴向，謂以所行度迴求大菩提。《攝大乘》說：於世間，二乘施等最勝，能得彼岸故，通言波羅蜜多。《對法》十一說：由十二最勝相應故，名波羅蜜多：一、廣大，不求世樂，又最上故；二、長時，三劫積集故；三、所為，為利生故；四、無盡，迴向大菩提究竟無盡故；五、無間，自他平等令他速圓滿施等故；六、無難，隨喜他施等，令自行速圓滿故；七、大自在，由得虛空藏等定，令施等速滿故；八、攝受，無分別智所攝受；九、發起，謂解行地中上中品忍位所行施等；十、證得，初地所行施等；十一、等流，餘八地所行施等；十二、圓滿，謂十地及如來所有施等即菩薩滿，如來圓也。若闕一種非波羅蜜多，最勝所至，最勝所作，故名波羅蜜多。波羅，所至義，或所作義；蜜多，能至、能作義。彼論又說：到所知彼岸名波羅蜜多，安住佛性故。又，波羅，是所知彼岸義；蜜多，是到義。又解，濟度自他最極災橫，故名波羅蜜多。合六解總名。釋別名者，《攝大乘》說：能裂慳悋、貧窮，得廣大財位、福德資糧名施，乃至能除遣一切見趣諸邪惡惠，及能真實品別知法名惠。《對法》十一說：由大施故，離過故，離垢故，故名施波羅蜜，乃至惠亦由三因故，名惠波羅蜜。如彼廣解。彼論又解，能捨施者當來貧苦，能捨受者，現在熱惱，故名為施，乃至他所發智故，內證智故，種別智故，得寂靜智故，勝德智故，名為惠。合三解別名，故今總指釋總別名，如餘處說。餘處即《攝大乘》等也。

The Commentary states: Fascicle seventy-eight [of the Yogācārabhūmi-śāstra], the Saṃdhinirmocana[-sūtra], and so on explain the general name, asking: For what reason are these called pāramitā? It is due to five conditions: First, non-attachment: not being attached to things contradictory to the pāramitās; second, non-clinging: meaning that with respect to the results, vipāka, and recompense of these six pāramitās, the mind is without entanglement; third, faultlessness: meaning that within the six pāramitās there are no mixed, impure phenomena, being free of practices that are non-expedients; fourth, non-discrimination: not grasping at self-characteristics according to verbal conventions; fifth, correct dedication: dedicating the practiced pāramitās to seeking great bodhi. The Mahāyānasaṃgraha states: In the world, the giving and so on of the two vehicles are supreme and able to reach the other shore; hence they are generally called pāramitā. Fascicle eleven of the Abhidharmasamuccaya-vyākhyā states: Because of association with twelve excellences, they are called pāramitās: 1. vastness: not seeking worldly pleasure, and being supreme; 2. long duration: accumulated over three kalpas; 3. purpose: for the benefit of sentient beings; 4. inexhaustibility: dedicated to great bodhi, being ultimately inexhaustible; 5. continuity: equality between self and other, causing others to quickly fulfill giving and so on; 6. effortless: rejoicing in others' giving and so on, causing one's own practice to quickly be fulfilled; 7. great mastery: due to attaining samādhis such as the Ākāśagarbha, causing giving and so on to be quickly fulfilled; 8. embrace: embraced by non-discriminative wisdom; 9. arousal: giving and so on practiced in the stages of superior and middling patience within the stage of resolute conduct; 10. realization: giving and so on practiced in the first bhūmi; 11. natural outflow: giving and so on practiced in the remaining eight bhūmis; 12. fulfillment: giving and so on belonging to the tenth bhūmi and the Tathāgata—that is, fulfillment for a bodhisattva, and perfection for a Tathāgata. If one kind is lacking, it is not a pāramitā. It is that which is reached by the most supreme, or that which is performed by the most supreme; hence it is called pāramitā. 'Pāra' means what is reached, or what is performed; 'mita' means being able to reach, or being able to perform. That treatise also states: Reaching the other shore of knowables is called pāramitā, because of dwelling in the Buddha-nature. Furthermore, 'pāra' means the other shore of knowables; 'mita' means reaching. Another explanation: Crossing over oneself and others from the most extreme disasters and calamities; hence it is called pāramitā. In total there are six explanations of the general name. As for explaining the specific names, the Mahāyānasaṃgraha says: Being able to tear away stinginess and poverty, and attaining vast wealth and status and the provisions of merit is called giving; up to being able to dispel all false views and evil wisdom, and being able to truly and analytically know phenomena is called wisdom. Fascicle eleven of the Abhidharmasamuccaya-vyākhyā states: Because of great giving, because of freedom from fault, and because of freedom from defilement, it is called the perfection of giving; up to wisdom also being called the perfection of wisdom due to three causes, as extensively explained there. That treatise also explains: Being able to eliminate the donor's future suffering of poverty, and being able to eliminate the recipient's present distress and torment, it is called giving; up to wisdom being so called because of jñāna stimulated by others, jñāna of internal realization, jñāna of diversity, jñāna attaining quietude, and jñāna of supreme virtues. In total there are three explanations of the specific names; therefore now it generally indicates that the explanation of the general and specific names is as explained elsewhere. 'Elsewhere' refers to the Mahāyānasaṃgraha and so on.