華嚴經義海百門 1.92

1.92

二、弘六度者，如見塵緣起無盡理事中，說施一切眾生，是檀波羅蜜。又塵相空無，即無非可防、無惡可斷，是尸羅波羅蜜。又塵相空無所有，則緣心不起，息諸惱害，是羼提波羅蜜。又塵無體時，執心自盡，離於妄念，是精進波羅蜜，經云「若能心不妄，精進無有涯。」又以塵無性，心亦自寂，是禪波羅蜜，經云「不見心相，是名正定。」又塵緣起無生無相空寂之理，是智慧波羅蜜，經云「色不生，是般若波羅蜜生。」常以如理六度修明其心，亦不礙事六度饒益眾生，理事不二，為實行也。不以理中具六而礙事六，但了事為理也。

Second, "propagating the six pāramitās": when one sees within the inexhaustible principle and phenomena of the dust mote's pratītyasamutpāda that giving to all sentient beings is taught, this is dāna-pāramitā. Furthermore, the characteristics of the dust mote are empty and non-existent, so there is no wrongdoing to guard against and no evil to sever; this is śīla-pāramitā. Furthermore, the characteristics of the dust mote are empty and without anything existing, so conditioned thoughts do not arise and all afflictions and harms cease; this is kṣānti-pāramitā. Furthermore, when the dust mote has no essence, the clinging mind exhausts itself and departs from false thoughts; this is vīrya-pāramitā. As a sūtra says: "If the mind can be free of delusion, vigor will have no boundary." Furthermore, because the dust mote has no intrinsic nature, the mind is also naturally quiescent; this is dhyāna-pāramitā. As a sūtra says: "Not seeing the characteristics of the mind is called correct samādhi." Furthermore, the principle of the dust mote's pratītyasamutpāda being unborn, animitta, and quiescently empty is prajñā-pāramitā. As a sūtra says: "When form does not arise, prajñā-pāramitā arises." Always using the six pāramitās according with principle to cultivate and clarify one's mind does not obstruct the six pāramitās of phenomena that benefit sentient beings; the non-duality of principle and phenomena constitutes real practice. One does not obstruct the six of phenomena because the six are complete within principle, but merely realizes phenomena to be principle.