大乘起信論廣釋卷第三．四．五 5.31

5.31

論。以知法性至般若波羅蜜　釋曰。此明發心所依解行也。文中別顯無相六度。一一文中顯解行。別以知等者。此顯解也。隨順等者。此顯行也。於身命財染著名貪。畜積財法不捨名慳。真無財法。何有慳貪。起情樂境。名之為染。染色聲等名五欲過。法性無境。寧有欲過。於苦憎恚名之為嗔。追觸暴熱佷戾名惱。法性無苦。何有嗔惱。心於善品懶墮名懈。恃我高舉名之為慢。法無身心。何有懈慢。令心流蕩。於境能發□惠名亂。法性常定體。何有亂。迷闇理事癡名無明。法性體明。何有癡闇。如何法性無貪等耶。謂以凡聖由證不證有無別。故知無貪等。不爾聖凡有有無過。即以真如無貪等故。亦得名為六波羅蜜。故新論云。真如法性離慳貪相。是清淨施度等。依此經說。不攝受一切法。是檀波羅蜜等。由知法性是六度故。順法性修檀等行。檀名為施。以己財法惠於他故。尸名為戒。以善思願制諸惡故。羼提名忍。諦察空理安忍壞故。毘梨名精進。於諸善品心勇猂故。禪名靜慮。能於真境心不動故。般若名惠。於諸理事善決擇故。波羅蜜者。名到彼岸。且依梁攝顯其三義。一無解修故。世間二乘雖行施等修不密故非到彼岸。二入真修故。世間二乘雖行施等。不入真如非到彼岸。三得勝果故。世間二乘雖修施等。不至此果非到彼岸。今此菩薩所修施等。皆能無餘入真。而修得彼勝果波羅蜜。以慳貪等垢障永真故。順真如修離相行。此六度義有無量門。於中委悉如別章辨。

The treatise states: "Because they know that dharmatā... prajñāpāramitā." Commentary: This clarifies the understanding and practice upon which the aspiration relies. In the text, it separately reveals the six mark-free perfections. In each passage, it separately reveals understanding and practice. "Because they know, etc." reveals understanding; "in accordance with, etc." reveals practice. Clinging with attachment to body, life, and wealth is called greed. Accumulating wealth and dharmas without giving them up is called stinginess. Since the true is without wealth or dharmas, how could there be stinginess or greed? Generating desires that delight in objects is called defilement; defilement by form, sound, and so on is called the fault of the five desires. Since dharmatā has no objects, how could there be the fault of desire? Hate and resentment toward suffering is called anger; pursuing sensory contact with violent heat, obstinacy, and perversity is called vexation. Since dharmatā has no suffering, how could there be anger or vexation? Indolence of mind toward wholesome qualities is called laxity; relying on self-conceit and haughtiness is called arrogance. Since dharmas have no body or mind, how could there be laxity or arrogance? Causing the mind to wander adrift so that toward objects it generates [erroneous] discernment is called distraction. Since the substance of dharmatā is eternally concentrated, how could there be distraction? Deluded darkness regarding principle and phenomena is ignorance, called avidyā. Since the substance of dharmatā is luminous, how could there be foolish darkness? How is dharmatā without greed and the rest? It means that ordinary beings and noble ones differ in having or not having [them] according to whether they have realised it or not; therefore we know it is without greed and the rest. Otherwise, there would be the fault of both noble ones and ordinary beings having or not having [them]. It is precisely because tathatā is without greed and the rest that it is also named the six pāramitās. Hence the New Translation says: "The dharmatā of tathatā is free from the marks of stinginess and greed; this is the pure perfection of giving," and so forth. Relying on this, the sūtra states: "Not grasping any dharma is dānapāramitā," and so forth. Because they know that dharmatā is the six perfections, they cultivate dāna and the other practices in accord with dharmatā. Dāna is named giving, because one bestows one's own wealth and the Dharma upon others. Śīla is named morality, because through wholesome intentions and vows one restrains all evils. Kṣānti is named patience, because by closely examining the principle of emptiness one patiently endures hardship. Vīrya is named vigor, because the mind is valiant and zealous toward wholesome qualities. Dhyāna is named quiet contemplation, because the mind is unmoving with respect to the true realm. Prajñā is named wisdom, because one skillfully resolves both principles and phenomena. Pāramitā means reaching the other shore. Drawing provisionally on the Liang [translation of the] Saṃgraha, this reveals three meanings: First, cultivation without understanding: although ordinary beings and the Two Vehicles practice giving and the rest, because their cultivation is not meticulous, they do not reach the other shore. Second, cultivation by entering the true: although ordinary beings and the Two Vehicles practice giving and the rest, they do not enter tathatā and do not reach the other shore. Third, attaining the superior fruit: although ordinary beings and the Two Vehicles cultivate giving and the rest, they do not attain this fruit and do not reach the other shore. Now, the giving and other practices cultivated by these bodhisattvas are all able without remainder to enter the true, and through cultivation they attain that superior fruit of the pāramitās. Because the defilements and hindrances of stinginess, greed, and so on are forever eliminated from the true, they cultivate mark-free practices in accord with tathatā. There are immeasurable approaches to the meaning of these six perfections; the details therein are as distinguished in a separate chapter.