大乘入道次第開決 1.151

1.151

修習所餘亦如是說者。謂修忍時於苦堪耐。便能廣捨內外財等。又無報怨便施無畏。既能忍故不造諸惡。故有戒性。既有堪能便無懈退。故有精進。一心諦察二空之理。便有定慧。精進遍能策勵前後。故精進中有餘五度。又由精進斷惡修善能除六弊。故有六度。定慧二度准而說之。

Regarding "the cultivation of the remainder is also explained in this way": When cultivating forbearance, one can endure suffering, and thus can broadly renounce internal and external wealth and the like; furthermore, having no retaliation against enemies, one bestows fearlessness. Since one can endure, one does not commit various evils, so it possesses the nature of morality. Since one has endurance, one does not slacken or regress, so there is vigor. Single-mindedly examining the principle of the two emptinesses, there are dhyāna and wisdom. Vigor is pervasively able to stimulate the preceding and succeeding [pāramitās], so vigor contains the other five pāramitās. Moreover, by means of vigor one severs evil and cultivates good, being able to eliminate the six faults; therefore it contains the six pāramitās. The two pāramitās of dhyāna and wisdom should be explained by analogy.