大乘入道次第 1.30

1.30

Next, the six perfections are explained. The meanings of the six perfections are manifold; here, their distinctions will be briefly presented in eight sections: first, distinguishing the list; second, explaining the names; third, revealing their characteristics; fourth, their preparatory application; fifth, their characteristics of purity; sixth, their neither increasing nor decreasing; seventh, their mutual subsumption; and eighth, their superior virtues, fruits, and benefits.

First, as for distinguishing the list: Giving is of three kinds: 1. Giving away material goods and the like is called the giving of material wealth. 2. Giving the teachings of the Tripiṭaka and so forth to sentient beings is called the giving of the Dharma. 3. Causing others to be freed from fear is called the giving of fearlessness.

Precepts are also of three kinds: 1. That which is capable of departing from what is unwholesome, guarding, receiving, and upholding is called the precepts of moral restraint, which are the precepts and so on practiced by the seven assemblies such as śramaṇas. 2. That which takes all the Buddha-dharmas as its essence is called the precepts of accumulating wholesome dharmas. 3. That which assists sentient beings by means of the goodness of these precepts is called the precepts of benefiting sentient beings.

Patience is also of three kinds: 1. Being able to endure hostility and opposition is called the patience of enduring harm from enemies. 2. When diverse sufferings such as poverty, illness, cold, and heat arrive, enduring them and practicing the path without retreating or giving up is called the patience of accepting suffering peacefully. 3. Regarding the profound Dharma, being able to genuinely contemplate and closely observe its principles is called the patience of thoroughly examining phenomena.

Vigor is also of three kinds: 1. When cultivating various practices, giving rise to courage and valor so that one does not retreat from practice—just as someone entering battle wears armor and thus has no timidity or retreat—is called the vigor of donning armor. 2. Cultivating all wholesome factors and advancing with diligence is called the vigor of gathering goodness. 3. Being able, through diligence, to benefit and bring happiness to sentient beings is called the vigor of benefiting and bringing happiness.

Meditation is also of three kinds: 1. Because one can abide peacefully in the bliss of the present life, it is called the meditation of abiding peacefully. 2. Because by means of this one can give rise to the six supernormal powers, it is called the meditation that produces [supernormal powers]. 3. Because by employing this one can accomplish tasks that benefit sentient beings, it is called the meditation of accomplishing tasks.

Wisdom is also of three kinds: namely, non-conceptual wisdom of the emptiness of persons, non-conceptual wisdom of the emptiness of dharmas, and non-conceptual wisdom of the emptiness of both. Respectively, these are the fundamental wisdoms that individually take the self or dharmas as their objective spheres, or take both as their objective spheres. To differentiate them from the subsequent [attained] wisdom, they are called "non-conceptual."