成唯識論演祕 7.566

7.566

按《瑜伽論》七十八中，廣有諸門，故指彼也。今略引云：「總說一切波羅密多清淨相者，當知七種：一者、菩薩於此諸法不求他知；二者、於此諸法見已，不生執著；三者、即於如是諸法不生疑惑：謂為能得大菩提不；四者、終不自讚毀他，有所輕蔑；五者、終不憍傲放逸；六者、終不少有所得便生喜足；七者、終不由此諸法於他發起嫉妬、慳吝。」又云：無染著性，無顧戀性，正迴向性，最為廣大。無罪過性、無分別性、無有染污，思擇所作，最為明盛。已入無退轉法地，名不可動。若十地攝佛地攝者，名最清淨。又云：「何因緣故，菩薩所得波羅密多諸可愛果及諸異熟，常無有盡？波羅密多亦無有盡？善男子！展轉相依，生起修習無間斷故。」又云：「當知一切波羅密多各有四種最勝威德：一者、於此波羅密多正修行時，能捨慳吝、犯戒、心憤、懈怠、散亂，見趣所治；二者、於此正修行時，能為無上正等菩提真實資糧；三者、於此正修行時，於現法中能自攝受，饒益有情；四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。」又云：「當知一切波羅密多大悲為因，微妙可愛諸果異熟，饒益一切有情為，果圓滿無上廣大菩提為大義利。」又云：「以般若波羅蜜多能取諸法無自性性。」

In accordance with chapter 78 of the Yogācārabhūmi, there are extensive gates, which is why it points to that [text]. Now, quoting briefly: "Generally speaking, regarding the characteristics of purity of all pāramitās, one should know there are seven kinds: first, the bodhisattva does not seek for others to know these dharmas; second, having seen these dharmas, they do not give rise to grasping; third, they do not give rise to doubt concerning such dharmas, namely, whether they can attain great bodhi or not; fourth, they never praise themselves and disparage others or hold anyone in contempt; fifth, they are never arrogant or heedless; sixth, they never give rise to complacency upon gaining a little; seventh, they never, because of these dharmas, give rise to jealousy or stinginess toward others." It also says: "The nature of being non-attached, the nature of having no fond regard, and the nature of correct dedication are the most vast. The nature of being faultless, the nature of being non-conceptual, and the nature of being undefiled, being produced by reflection, are the most splendid. Having entered the stage of non-retrogressing dharmas is called immovable. What is included in the ten stages and the Buddha stage is called most pure." It also says: "By what cause and conditions are all the lovely fruits and all ripenings obtained by a bodhisattva through the pāramitās constantly inexhaustible, and the pāramitās also inexhaustible? Good son! Because of mutually relying on one another and giving rise to cultivation without interruption." It also says: "One should know that all pāramitās each have four kinds of supreme authority and virtue: first, when correctly practicing this pāramitā, one can abandon stinginess, violating precepts, mental anger, indolence, distraction, and the views that are their antidotes; second, when correctly practicing this, it serves as the genuine provisions for unexcelled, correct, and complete bodhi; third, when correctly practicing this, in the present lifetime one can gather oneself and benefit sentient beings; fourth, when correctly practicing this, in future lifetimes one can attain vast, inexhaustible, and lovely fruits and ripenings." It also says: "One should know that all pāramitās take great compassion as their cause, subtle and lovely fruits and ripenings that benefit all sentient beings as their fruit, and the fulfillment of unexcelled, vast bodhi as their great purpose." It also says: "Because through the perfection of wisdom (prajñāpāramitā), one can apprehend the non-self-nature of all dharmas."