西方合論 6.7

6.7

Third is the practice of the six perfections. The Awakening of Faith says: 'From their initial correct faith onward, as bodhisattvas are about to complete the first asaṃkhyeya [kalpa], within the Dharma of tathatā they deeply understand that what is presently practiced is free from signs: knowing that the essence of Dharma-nature is free from stinginess and greed, they practice dāna-pāramitā in accordance [with it]; because Dharma-nature is without defilement and free from the faults of the five desires, they practice śīla-pāramitā in accordance [with it]; because Dharma-nature is without suffering and free from anger and vexation, they practice kṣānti-pāramitā in accordance [with it]; because Dharma-nature is free from marks of body and mind and free from indolence, they practice vīrya-pāramitā in accordance [with it]; because Dharma-nature is eternally concentrated and its essence is free from distraction, they practice dhyāna-pāramitā in accordance [with it]; because the essence of Dharma-nature is luminous and free from ignorance, they practice prajñā-pāramitā in accordance [with it].' Thus the Dazhidu lun says: 'A bodhisattva contemplates all dharmas as ultimately empty and does not give rise to a mind of stinginess and greed. Why is this? Because in ultimate emptiness there is no stinginess or greed, for the root of stinginess and greed has been severed'—and so on until—'Because prajñā-pāramitā is ultimately empty, they constantly do not give rise to a deluded mind. Why? Because the Buddha taught that in all dharmas there is neither giving nor receiving, neither precepts nor transgression, and so forth, up to neither wisdom nor folly.' It also says: 'Although a bodhisattva does not perceive giving, with a pure and empty mind they practice giving, thinking thus: "This gift is empty and without existence, yet because sentient beings need it, I give it to them. Just as a small child takes earth to be gold and silver, and an elder does not perceive it as gold and silver, yet gives it according to [the child's] wish, so ultimately nothing is given." The remaining five practices are likewise.' This is called the bodhisattva's practice of the six perfections. As for those who cultivate the Pure Land, although they lack such differentiated names and marks, they nevertheless do not depart from a single practice, endowed with these six meanings: First, renouncing all miscellaneous thoughts is practicing giving; moreover, mindfully recollecting the Buddha without abiding in the thought of renunciation is giving of the nature. Second, being pure in thought after thought is practicing precepts; moreover, mindfully recollecting the Buddha without seeking the cessation of thought is the precepts of the nature. Third, having worldly thoughts exhausted and weakened is practicing patience; moreover, mindfully recollecting the Buddha without concerning oneself with destroying thought is the patience of the nature. Fourth, carrying recollection through to the end without retreating is practicing vigor; moreover, a single thought being precisely it without clinging to asceticism is the vigor of the nature. Fifth, attaining the samādhi of recollection is practicing concentration; moreover, thought after thought being the Buddha without craving the taste of dhyāna is the great concentration. Sixth, fully realizing that the cause of recollecting the Buddha is that thought itself is the Buddha is practicing wisdom; moreover, thought being fundamentally non-existent and the Buddha fundamentally not non-existent, not falling into nihilism or eternalism, is the wisdom of all modes. Therefore, the single gate of buddhānusmṛti can subsume all practices. Why is this? Because buddhānusmṛti is the Dharma-gate of one mind, and outside the mind there are no other practices; yet it also does not discard other practices, for to discard other practices would be to discard the mind.