摩訶止觀 7.73

7.73

有人言：「說六是通教，說十是通宗。」此不應爾！《大經》明「六度是佛性」，《大品》云「是摩訶衍」。一度尚攝諸法，何況六耶？若得開合之意，則無去取。如禪有願、智、力，開出泥滓波羅蜜；有神通力，開出婆羅波羅蜜，定守禪度也。般若有道種智，開出漚和俱舍羅；又有一切種智，開出闍那波羅蜜；一切智守本，受般若之稱。離則為十，束即為六，豈得以廣略而判大小耶？

Someone says: 'Speaking of six is the shared teaching; speaking of ten is the shared doctrine.' This should not be so! The Mahāparinirvāṇa Sūtra explains that 'the six perfections are the Buddha-nature,' and the Dapin says they 'are the Mahāyāna.' A single perfection already subsumes all dharmas, how much more so all six? If one grasps the intent of opening and combining, there is neither rejection nor acceptance. For example, meditation has vow, knowledge, and power, from which the praṇidhāna-pāramitā is opened; it has supernormal power, from which the bala-pāramitā is opened, while dhyāna-pāramitā itself maintains meditation. Prajñā has the knowledge of the paths, from which upāyakausalya is opened; it also has the knowledge of all aspects, from which jñāna-pāramitā is opened; the knowledge of all modes maintains the original, receiving the title of prajñā. Separated, they are ten; combined, they are six. How could one distinguish Mahāyāna and Hīnayāna based on breadth and brevity?