成唯識論演祕 7.531

7.531

The explanation says: Freedom from unlawful craving is also freedom from faults. Each of the remaining five pāramitās also has three aspects; their meaning is easy to understand, so the Treatise refers to them without formulating them. It also says: Because it can make the senses eternally quiescent, because it can give rise to pure good destinies, and because it can serve as a pure basis, it is called morality; these correspond in sequence to guarding the sense doors, being the cause for going to good destinies, and being the basis for nirvāṇa. Because it is free from all the ashes of the momentum of anger, because it is free from the mind of bearing grudges and hostility, and because it manifests the constant peacefulness of the damager, it is called patience. 'Mind of grudges and hostility' means giving rise to a mind of retaliating against enmity; 'not abandoning' means not relinquishing this mind. Being able to break the hostile mind is called 'the damager'; revealing this fearlessness is called 'manifesting the constant peacefulness of the damager'. Being conjoined with the functions of destroying and cultivating is called vigor. 'Conjoined with the function of destroying' refers to the first two correct abandonments, because they can destroy unwholesome dharmas. 'Conjoined with the function of cultivating' refers to the latter two correct abandonments, because they can cultivate all wholesome dharmas. Being able to hold, being able to cease, being able to quiet, being able to tame, and also being able to induce is called meditative concentration. 'Being able to hold' means binding the mind to the object; 'being able to cease' means ceasing all distractions; 'being able to quiet' means making the mind quiescent; 'being able to tame' means subduing all entanglements; 'being able to induce' means being able to induce sovereign functions. The two passages on giving and wisdom are as already cited in the Commentary. Where it says in giving, 'being able to relinquish and give' and so forth: 'relinquishing' means abandoning, having the sense of eliminating and severing; it is because through giving one can sever the future poverty and suffering of the giver, and also through giving one can eliminate the present deprivation, distress, and burning afflictions of the recipient. Furthermore, regarding the wisdom pāramitā, that treatise explains: 'Aroused by others' means born from the words and sounds of others and conjoined with proper mental orientation. 'Wisdom realizing internally' refers to supramundane wisdom. 'Distinct varieties' refers to the wisdom attained subsequent to the supramundane. 'Attaining quiescence' refers to the wisdom that counteracts afflictions on the path of cultivation. 'Superior virtues' refers to the wisdom that can induce superior virtues.