大乘入道次第 1.25

1.25

後明修行者，夫天池別乎行潦者，百川納而莫遺；地岳殊於推阜者，眾塵積而無棄。故求無上正等菩提，一切諸行莫不備習。於中分二：一總，二別。總者，其資糧等五位中，皆具自利利他二行，及福、智二十波羅蜜。故《唯識論》云：「十波羅蜜，五位皆具。然修習位，其相最顯。即此六度，慧為性者皆名為智，非慧為體並名為福。六波羅蜜通相皆二，別相，前五說為福德，第六智慧。又此六度，為濟於他而修六者，六皆利他。若為自修，六皆自利。」既云十度通五位修，又即六度通於福智二利所攝，故知十度、二利、福智通五位也。

Finally, explaining practice: now, heavenly ponds differ from puddles on the road because they take in hundreds of rivers without leaving any out; great mountains differ from small hillocks because they accumulate myriad particles of dust without discarding any. Therefore, in seeking unexcelled, complete, perfect bodhi, there are no practices among all the various ones that are not fully cultivated. Within this there are two parts: first, general; second, specific. Regarding the general: within the five stages of provisioning and the rest, they all possess both practices of benefiting oneself and benefiting others, as well as the twenty pāramitās of merit and wisdom. Thus the Cheng weishi lun states: 'The ten pāramitās are possessed in all five stages. However, in the stage of cultivation, their characteristics are most evident. Of these six perfections, those that have wisdom as their nature are all called wisdom; those whose substance is not wisdom are all called merit. The general characteristics of the six pāramitās both pertain to the two [merit and wisdom]; in their specific characteristics, the first five are spoken of as merit and virtue, and the sixth as wisdom. Furthermore, among these six perfections, if one cultivates the six in order to save others, all six benefit others; if cultivated for oneself, all six benefit oneself.' Since it is said that the ten perfections are cultivated across all five stages, and furthermore that the six perfections are subsumed under both merit and wisdom and the two benefits, we know that the ten perfections, the two benefits, and merit and wisdom pertain to all five stages.