大乘入道次第 1.34

1.34

五、淨相者，二種不同，初總，後別。總者，《解深密經》及《瑜伽》云：總說一切波羅蜜多清淨相者，當知七種。何等為七？一、菩薩於此諸法，不求他知。二、於此諸法，見已不生執著。三、即於如是諸法不生疑惑，謂為能得大菩提不。四、終不自讚毀他，有所輕蔑。五、終不憍傲放逸。六、終不小有所得，便生喜足。七、終不由此諸法，於他發起嫉妬、慳悋。行六度時，離此七種，方得名為六度清淨。次別相者，《大集經》云：「一、成就八法，能淨檀波羅蜜。謂離我能施，離為我施，離愛結施，離無明見施，離彼我菩提相施，離種種相見施，離悕望報施，離慳嫉其心平等如虛空等施。離此八法，是謂清淨。二、成就八法，能護淨戒。謂不忘菩提心，能護於戒。不求聲聞辟支佛地，能護於戒。境界無礙，能護於戒。不特諸戒，能護於戒。不捨本願，能護於戒。不依一切生處故，能護於戒。成就大願故，能護於戒。善攝諸根、為滅煩惱故，能護於戒。是謂八法。言護戒者，即滅淨相。三、成就八法，能淨羼提波羅蜜。謂善淨內，淳至修羼提波羅蜜。謂善淨外，不悕望修忍。於上中下究竟無障礙修忍。隨順法性，無所染著修忍。去離諸見修忍。斷一切諸覺修忍。捨一切諸願修忍。除一切諸行修忍。是謂八法。四、成就八法，能淨毘梨耶波羅蜜。謂淨身故，發勤精進。知身如影，不著於身。為淨口故，發勤精進。知口聲如響，不著於口。為淨意故，發勤精進。知意如幻，無所分別，不著於意。為具足諸波羅蜜故，發勤精進。知諸法無自性，因緣所攝，不可戲論。為得照菩提分法故，發勤精進。覺了一切法真實性故，無所礙著。為淨一切佛土故，發勤精進。知諸佛國土如虛空故，不恃所淨。為得一切陀羅尼故，發勤精進。知一切法無念、無非念故，不作二相，為成就一切佛法故，發勤精進。知諸法人一相平等故，而不壞法性。是為八法。五、成就八法，能淨禪波羅蜜。謂不依諸陰修禪。不依諸界修禪。不依諸入修禪。不依三界修禪。不依現世修禪。不依後世修禪。不依道修禪。不依果修禪。是為八法。六、成就八法，能淨般若波羅蜜多。若菩薩精勤欲斷一切不善法，而不著斷見。精勤欲生一切善法，而不著常見。知一切有為法皆從緣生，而不動於無生忍法。善分別說一切字句，而常平等無有言說。善能辨了一切有為無常苦法，於無我法界寂靜不動。善能分別諸所作業，而知一切法無業、無報。善能分別垢法、淨法，而知一切法性常淨。善能籌量三世諸法，而知諸法無去、來今。是為八法，能淨般若波羅蜜多。」若有人能依總別淨相，所修六度真實，而能到於彼岸。

Fifth, as for the characteristics of purity: There are two different kinds, first general, and then specific.

Generally, the Saṃdhinirmocana-sūtra and the Yogācārabhūmi-śāstra state: In general, regarding the characteristics of purity of all pāramitās, one should know there are seven kinds. What are the seven? 1. Regarding these dharmas, the bodhisattva does not seek for others to know. 2. Having seen these dharmas, they do not give rise to clinging. 3. Regarding these dharmas, they do not give rise to doubts as to whether they can attain great bodhi or not. 4. They never praise themselves and disparage others, or harbor contempt. 5. They are never proud or heedless. 6. They never produce self-satisfaction over minor attainments. 7. They never, on account of these dharmas, give rise to jealousy or stinginess toward others. When practicing the six perfections, being free from these seven kinds can only then be called the purity of the six perfections.

Next, as for the specific characteristics, the Mahāsaṃnipāta-sūtra states: "1. Accomplishing eight dharmas can purify the dāna-pāramitā: namely, giving free of 'I am able to give'; giving free of 'giving for my sake'; giving free of the bond of attachment; giving free of the view of ignorance; giving free of the marks of self, other, and bodhi; giving free of diverse signs and views; giving free of hoping for reward; and giving free of stinginess and jealousy, with a mind equal as empty space. Being free of these eight dharmas is called purity.

2. Accomplishing eight dharmas can protect pure precepts: namely, not forgetting the bodhicitta can protect the precepts; not seeking the stages of the śrāvakas and pratyekabuddhas can protect the precepts; being unimpeded in objective realms can protect the precepts; not taking special pride in the precepts can protect the precepts; not relinquishing one's original vow can protect the precepts; not relying on any place of rebirth can protect the precepts; accomplishing great vows can protect the precepts; and well restraining the faculties to extinguish afflictions can protect the precepts. These are called the eight dharmas. Protecting precepts is itself the characteristic of pure extinction.

3. Accomplishing eight dharmas can purify the kṣānti-pāramitā: namely, well purifying the internal, cultivating the kṣānti-pāramitā with utter sincerity; well purifying the external, cultivating patience without expectation; cultivating patience without obstruction regarding superior, middling, and inferior; cultivating patience in accordance with the Dharmatā without any defilement; cultivating patience while departing from all views; cultivating patience while severing all discursive thoughts; cultivating patience while relinquishing all aspirations; and cultivating patience while removing all conditioned formations. These are called the eight dharmas.

4. Accomplishing eight dharmas can purify the vīrya-pāramitā: namely, in order to purify the body, giving rise to diligent vigor, knowing that the body is like a shadow and not clinging to the body; in order to purify speech, giving rise to diligent vigor, knowing that speech and sounds are like an echo and not clinging to speech; in order to purify the mind, giving rise to diligent vigor, knowing that the mind is like an illusion, free of conceptual differentiation, and not clinging to the mind; in order to fully complete all pāramitās, giving rise to diligent vigor, knowing that all dharmas lack intrinsic nature, are subsumed by causes and conditions, and cannot be subjected to conceptual proliferation; in order to attain illumination of the aids to awakening, giving rise to diligent vigor, realizing the true nature of all dharmas so that there is no obstruction or attachment; in order to purify all buddha-lands, giving rise to diligent vigor, knowing that all buddha-lands are like space and thus not relying on what is purified; in order to attain all dhāraṇīs, giving rise to diligent vigor, knowing that all dharmas are without mindfulness and without non-mindfulness, thus not making dualistic signs; and in order to accomplish all Buddha-dharmas, giving rise to diligent vigor, knowing that all dharmas and persons are of a single mark of equality, without destroying the Dharmatā. These are called the eight dharmas.

5. Accomplishing eight dharmas can purify the dhyāna-pāramitā: namely, cultivating dhyāna without relying on the aggregates; cultivating dhyāna without relying on the elements; cultivating dhyāna without relying on the sense bases; cultivating dhyāna without relying on the three realms; cultivating dhyāna without relying on the present life; cultivating dhyāna without relying on future lives; cultivating dhyāna without relying on the path; and cultivating dhyāna without relying on the fruit. These are called the eight dharmas.

6. Accomplishing eight dharmas can purify the prajñāpāramitā: If a bodhisattva diligently desires to sever all unwholesome dharmas yet does not cling to the view of annihilationism; diligently desires to generate all wholesome dharmas yet does not cling to the view of eternalism; knows that all conditioned dharmas arise from conditions yet is unshakeable regarding the patience of non-arising of dharmas; skillfully and analytically expounds all words and phrases yet is ever equal and free of verbal explanations; skillfully discerns that all conditioned things are impermanent and suffering dharmas yet remains tranquil and unmoving in the selfless dharmadhātu; skillfully distinguishes all actions performed yet knows that all dharmas are devoid of karma and retribution; skillfully distinguishes defiled dharmas and pure dharmas yet knows that the nature of all dharmas is eternally pure; and skillfully contemplates the dharmas of the three periods of time yet knows that dharmas are devoid of going, coming, or the present. These are the eight dharmas that can purify the prajñāpāramitā."

If one can rely on the general and specific characteristics of purity, the six perfections cultivated will be genuine and able to reach the other shore.