大乘義章 12.67

12.67

第七明其六度相攝。菩薩行巧，一一度中皆攝一切，一切成一。云何一一皆攝一切？釋有兩種：一攝同義、二攝異義。言攝同者，於六度中所有捨義皆攝為檀。故彼《金剛般若論》云「檀義攝於六，資生無畏法。此中一二三，名為修行住。」言資生者，是其財施。言無畏者，是無畏施。所言法者，是其法施。所言一者，謂初檀度是資生施。所言二者，謂戒與忍是無畏施。所言三者，謂後三度是其法施。於六度中有難過義悉攝為戒，有安忍義通攝為忍，有策懃義攝為精進，有不亂義通攝為禪，有離著義攝為般若。言攝異者，如《大品》說，一一度中皆攝諸度。云何檀中攝餘五度？修行施時，身口意淨不犯佛戒而行布施，名為攝戒；於彼受者瞋恚打罵堪忍饒益，名為攝忍；於諸眾生常施不倦，名攝精進；施心不亂，名攝禪定；分別善修，名攝般若，又於施中不取不著亦名般若。云何戒中攝餘五度？修行戒時離殺盜等，普施一切眾生安樂，名攝布施；以堪忍力不為諸過，名攝忍辱；持戒不息，名攝精進；一心持戒離過寂靜，名攝禪定；分別善修，名攝般若，又復戒中不取不著亦名般若。云何忍中攝餘五度？修行忍時不怖眾生、施彼安樂，名攝布施，又忍貪苦以財惠人亦名攝施；以安忍故離殺縛等，名為攝戒；堪忍不息，名攝精進；忍心不亂，名攝禪定；分別善修，名攝般若，又於忍中不取不著亦名般若。云何精進攝餘五度？以精進故懃修善法、饒益眾生，名攝布施；懃斷諸惡，名攝持戒；以勇猛力堪忍諸苦，名攝忍辱；堅住精進，名攝禪定；分別善修，名攝般若，又於精進遠離取著亦名般若。云何禪中攝餘五度？依禪捨著、慈悲益物，名攝布施；依禪離過，名攝持戒；定心住緣安忍不動，名攝忍辱，又依禪定發慈悲心，堪忍眾生打罵寢欺，隨順攝取亦名為忍；於深禪定求無休息，名攝精進；分別善修，名攝般若，又復禪不味不著亦名攝般若。云何般若攝餘五度？修行慧時能以正義惠施眾生，名攝布施；以智慧心觀過不為，名攝持戒；於諸法中思惟不動，名攝忍辱，又以智慧堪忍他惱亦名攝忍辱；觀法不倦，名攝精進；於諸法中不起妄想亦名攝禪定，又依智慧分別善修一切三昧亦名攝禪。攝相如是。

Seventh, explaining the mutual subsumption of the six pāramitās. The bodhisattva's practice is skillful: every single pāramitā subsumes all, and all become one. How does each single one subsume all? There are two explanations: first, subsuming the shared meaning; second, subsuming the distinct meanings. Regarding subsuming the shared meaning: whatever carries the meaning of abandonment within the six pāramitās is entirely subsumed under dāna. Therefore, the Commentary on the Vajracchedikā Prajñāpāramitā states: "The meaning of dāna subsumes the six: material goods, fearlessness, and Dharma. Here, one, two, and three are called the abiding of practice." "Material goods" refers to the giving of wealth. "Fearlessness" refers to the giving of fearlessness. "Dharma" refers to the giving of Dharma. "One" means that the initial dāna-pāramitā is the giving of material goods. "Two" means that morality and forbearance are the giving of fearlessness. "Three" means that the latter three pāramitās are the giving of Dharma. In the six pāramitās, whatever has the meaning of being difficult to transgress is entirely subsumed under morality; whatever has the meaning of patient endurance is universally subsumed under forbearance; whatever has the meaning of zealous effort is subsumed under vigor; whatever has the meaning of non-distraction is universally subsumed under meditation; whatever has the meaning of detachment is subsumed under prajñā. Regarding subsuming the distinct meanings: as the Pañcaviṃśatisāhasrikā says, each single pāramitā subsumes all the other pāramitās. How does dāna subsume the other five pāramitās? When practicing giving, body, speech, and mind are pure, and one practices giving without violating the Buddha's precepts—this is called subsuming morality; tolerating the anger, beatings, and insults of the recipient to benefit them—this is called subsuming forbearance; constantly giving to sentient beings without wearying—this is called subsuming vigor; the mind of giving not being distracted—this is called subsuming meditation; discerning and cultivating well—this is called subsuming prajñā; furthermore, not grasping and not attaching during giving is also called prajñā. How does morality subsume the other five pāramitās? When practicing morality, abstaining from killing, stealing, and so forth, universally bestowing peace and happiness on all sentient beings—this is called subsuming giving; not committing faults through the power of patient endurance—this is called subsuming forbearance; upholding precepts without ceasing—this is called subsuming vigor; upholding precepts single-mindedly, tranquil and apart from faults—this is called subsuming meditation; discerning and cultivating well—this is called subsuming prajñā; furthermore, not grasping and not attaching within morality is also called prajñā. How does forbearance subsume the other five pāramitās? When practicing forbearance, not frightening sentient beings and bestowing peace and happiness upon them—this is called subsuming giving; enduring greedy suffering and giving wealth to others is also called subsuming giving; departing from killing, binding, and so forth through patient endurance—this is called subsuming morality; patiently enduring without ceasing—this is called subsuming vigor; the mind of forbearance not being distracted—this is called subsuming meditation; discerning and cultivating well—this is called subsuming prajñā; furthermore, not grasping and not attaching within forbearance is also called prajñā. How does vigor subsume the other five pāramitās? Diligently cultivating wholesome dharmas and benefiting sentient beings through vigor—this is called subsuming giving; diligently severing evil—this is called subsuming morality; patiently enduring sufferings through courageous strength—this is called subsuming forbearance; firmly abiding in vigor—this is called subsuming meditation; discerning and cultivating well—this is called subsuming prajñā; furthermore, being far removed from grasping and attachment within vigor is also called prajñā. How does meditation subsume the other five pāramitās? Abandoning attachment and benefiting beings with loving-kindness and compassion relying on meditation—this is called subsuming giving; departing from faults relying on meditation—this is called subsuming morality; the concentrated mind abiding on conditions, enduring patiently and unmoving—this is called subsuming forbearance; furthermore, generating loving-kindness and compassion relying on meditation, patiently enduring the beatings, insults, and deceits of sentient beings, and accommodating and gathering them in—this is also called forbearance; seeking deep meditation without resting—this is called subsuming vigor; discerning and cultivating well—this is called subsuming prajñā; furthermore, meditation being untasted and unattached is also called subsuming prajñā. How does prajñā subsume the other five pāramitās? When practicing wisdom, bestowing correct doctrine upon sentient beings—this is called subsuming giving; contemplating faults and not committing them with a mind of wisdom—this is called subsuming morality; contemplating and remaining unmoving among all dharmas—this is called subsuming forbearance; furthermore, patiently enduring the vexations of others through wisdom is also called subsuming forbearance; contemplating dharmas without wearying—this is called subsuming vigor; not giving rise to false thoughts among all dharmas is also called subsuming meditation; furthermore, discerning and cultivating well all samādhis relying on wisdom is also called subsuming meditation. Such is the manner of subsumption.