成唯識論演祕 7.526

7.526

「六」字應錯，合為「五」字。一、《瑜伽》五緣；二、十二最勝；三、最勝所作等，《疏》云「『波羅』，所至義」等者，此是疏主釋彼論中「所作」、「所至」，非是《論》文；四、所知彼岸等；五、濟度自、他等。或「『波羅』是所知義」等，此為一解，「六」字不錯。又按智度論復有三釋。一云度慳貪等諸煩惱海至究竟故名到彼岸。即以六障而為此岸。六度為彼岸。二云此岸是世間。彼岸是涅槃。即以生死、涅槃二種為此彼岸。三云有無等境名為此岸。知有無智名到彼岸。即以分別有相、無相名此、彼岸。

The character 'six' (六) must be an error; it should together be the character 'five' (五): First, the five conditions of the Yogācārabhūmi; second, the twelve supreme aspects; third, the most supreme action and so forth—the Commentary's statement that 'pāra has the meaning of that which is reached', etc., is the author of the Commentary explaining 'that which is done' and 'that which is reached' in that treatise, not the text of the Treatise itself; fourth, the other shore of the knowable, etc.; fifth, delivering oneself and others across, etc. Alternatively, 'pāra has the meaning of the knowable' and so forth is treated as one explanation, and the character 'six' is not an error. Moreover, according to the Mahāprajñāpāramitopadeśa, there are three further explanations: The first says that crossing over the ocean of all afflictions such as stinginess and greed to reach the ultimate is called 'reaching the other shore'; thus the six obstacles are taken as this shore, and the six pāramitās as the other shore. The second says that this shore is the mundane, and the other shore is nirvāṇa; thus the two types, saṃsāra and nirvāṇa, are taken as this shore and the other shore. The third says that objects such as existence and nonexistence are called this shore, and the knowledge that knows existence and nonexistence is called reaching the other shore; thus conceptualizing characteristics and absence of characteristics are called this shore and the other shore.