大乘義章 12.71

12.71

次辨優劣。釋有二：一攝善分別、二治患分別。攝善之中，義別有四：一約位分別。檀在初地，乃至般若在第六地。且在初地最以為劣，戒在二地次以為勝，如是漸增乃至般若在第六地最以為上。此之一義，如《地經》說。二就能分別。精進般若通能策導一切諸行說以為勝，餘不如是說以為劣。此之一義，如《地持》說。彼論言「六度之中，精進般若勝餘波羅蜜。」如四攝中愛語為勝，四無量中大悲為勝，如是一切。三主伴分別。慧為行主說之為勝，餘五伴助說以為劣。此之一義，如《大品》說。《地論》亦云「智眷屬者，所謂檀等。」四就說行相成分別。六俱是勝，六俱是劣。何故如是？六度之行互相助成，檀行為主、餘五助成，檀行主故說以為勝，餘五助故說之為劣，乃至般若類亦同然。此之一義，如《大品經．六度相攝品》說。攝善義中有此四異。治患義中亦有四種：一對業煩惱辨其優劣。戒治業非，餘治煩惱。業兼易防，能治之行說之為劣；煩惱是本，深細難遣，能治之道通以為勝。若爾，何故戒在施上？釋言：上能起犯戒煩惱，難治於慳，故能治戒在於總上。非是破戒，細於慳故，戒在施上。故信戒等五種善中戒初施後，六念亦爾。二對使非使辨其優劣。六中忍慧對治使惑，忍治瞋使、慧治癡使，餘治非使，施治慳垢，是故非使。戒防業非，故亦非使。精進與禪治煩惱地，故亦非使。使強難斷，忍慧能除，說之為勝；非使易遣，餘四治之，說以為劣。問曰：何故忍慧二行偏治使性？釋言：六中前三是其化眾生力，後三是其護煩惱力，化生力中忍勝餘劣，護煩惱中慧勝餘劣，今就勝處明除使惑，餘廢不論。三伏永分別。前五伏斷說之為劣，般若永斷說以為勝。四隨過互論六度皆有勝劣之義。望慳貪病，布施為勝，餘者為劣。對破戒病，持戒為勝。乃至對治愚癡之病，般若最勝，餘者為劣。是故六度皆有勝劣。

Next, their relative superiority is differentiated. The explanation has two parts: first, differentiation according to the subsumption of the wholesome; second, differentiation according to the curing of faults. Under the subsumption of the wholesome, there are four distinct meanings: First, differentiation according to stage: giving is in the first bhūmi, up to prajñā in the sixth bhūmi. Giving in the first bhūmi is considered the most inferior, discipline in the second bhūmi is considered next and superior, and in this manner they gradually increase up to prajñā in the sixth bhūmi, which is considered the supreme. This meaning is as stated in the Daśabhūmika Sūtra. Second, differentiation according to capability: vigor and prajñā are able universally to guide and impel all practices, and thus are stated to be superior; the others are not like this, and thus are stated to be inferior. This meaning is as stated in the Bodhisattvabhūmi. That treatise says: 'Among the six pāramitās, vigor and prajñā surpass the other pāramitās.' Just as among the four means of embracing, pleasant speech is superior, and among the four immeasurables, great compassion is superior, so it is in all such cases. Third, differentiation according to principal and auxiliary: wisdom is the master of practice and is stated to be superior; the other five are auxiliary companions and are stated to be inferior. This meaning is as stated in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. The Daśabhūmivyākhyāna also states: 'The retinue of wisdom consists of giving and the others.' Fourth, differentiation according to the mutual completion of practices: all six are equally superior, and all six are equally inferior. Why is this so? The practices of the six pāramitās mutually assist and complete one another: when the practice of giving is principal, the other five assist and complete it; because the practice of giving is principal, it is said to be superior, and because the other five assist, they are said to be inferior; and so on with the rest, up to prajñā, which is similar. This meaning is as stated in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, in the 'Chapter on the Mutual Subsumption of the Six Pāramitās'. These four differences exist regarding the subsumption of the wholesome. There are also four kinds regarding the curing of faults: First, distinguishing their superiority by contrasting action and affliction: discipline cures wrong actions, whereas the rest cure afflictions. Actions are concurrent and easy to guard against, so the practice that can cure them is stated to be inferior; afflictions are the root, deep, subtle, and hard to dispel, so the path that can cure them is generally considered superior. If so, why is discipline ranked above giving? The explanation says: afflictions that can generate transgressions against precepts are superior and harder to cure than stinginess, hence the discipline that cures them is placed above giving. It is not because breaking precepts is more subtle than stinginess that discipline is ranked above giving. Therefore, among the five kinds of wholesome dharmas such as faith and discipline, discipline comes first and giving comes later; the six recollections are also like this. Second, distinguishing their superiority by contrasting underlying tendencies and non-underlying tendencies: among the six, forbearance and wisdom counter the delusions of underlying tendencies—forbearance cures the underlying tendency of anger, and wisdom cures the underlying tendency of ignorance; the others cure non-underlying tendencies. Giving cures the defilement of stinginess, hence it is not an underlying tendency; discipline guards against the faults of action, hence it is also not an underlying tendency; vigor and dhyāna cure the ground of affliction, hence they are also not underlying tendencies. Underlying tendencies are strong and difficult to sever, and forbearance and wisdom can eliminate them, so they are stated to be superior; non-underlying tendencies are easy to dispel, and the other four cure them, so they are stated to be inferior. Question: Why do the two practices of forbearance and wisdom specifically cure the nature of underlying tendencies? Explanation: Among the six, the first three are the power to convert sentient beings, and the latter three are the power to protect against afflictions. Within the power to convert sentient beings, forbearance is superior and the others inferior; within protecting against afflictions, wisdom is superior and the others inferior. Here, the elimination of the delusions of underlying tendencies is explained in terms of the superior aspects, setting aside the others without discussion. Third, differentiation by suppression versus permanent eradication: the first five suppress and sever, and are stated to be inferior; prajñā permanently severs, and is stated to be superior. Fourth, discussing mutual superiority in relation to particular faults: all six pāramitās possess the meaning of superiority and inferiority. In relation to the illness of stinginess and greed, giving is superior and the others are inferior; in relation to the illness of breaking precepts, keeping precepts is superior; and so on, up to countering the illness of ignorance, where prajñā is supreme and the others are inferior. Therefore, the six pāramitās all have aspects of superiority and inferiority.