大乘莊嚴經論 度攝品
菩薩做兩件事：自己上山的六條路，回身接人的四隻手
成佛要做些什麼？這一品給的答案，是兩組事。
頭一組是「六度」——布施、持戒、忍辱、精進、禪定、智慧。它們像六級台階，由淺入深：一級踏穩，才上得了後一級。修到清淨處更會『翻過來』——給人的歡喜，反勝過拿到的人；菩薩的智慧，像麗日當空，遍照無比。
另一組是「四攝」——布施、愛語、利行、同利，是把眾生一個個接過來的四隻手。其中最見分量的是「同利」：菩薩自己先照著所說去做，不是站在岸上喊話，是跳下水陪你一起游。
六條路是自度，四隻手是攝人；而貫穿兩者的，始終是那一顆『利他即自利』的心。
The bodhisattva does two things: the six roads by which he climbs the mountain himself, and the four hands with which he turns back to draw others up
What must be done to become a Buddha? The answer this chapter gives comes in two sets.
The first set is the six perfections — giving, discipline, patience, vigor, meditation, and wisdom. They are like six steps, running from the shallow to the deep: only when one is planted firm can the next be climbed. Cultivated to the point of purity they even "turn over" — the joy the bodhisattva takes in giving surpasses the joy of the one who receives; the bodhisattva's wisdom, like the sun blazing at noon, shines everywhere beyond compare.
The second set is the four means of gathering — giving, kind speech, beneficial action, and shared benefit, the four hands by which sentient beings are drawn in one by one. The weightiest of them is "shared benefit": the bodhisattva first does, himself, what he has told others to do — he is not one who stands on the bank and shouts, but one who leaps into the water and swims alongside you.
The six roads are for crossing oneself over; the four hands are for gathering others in. And what runs through both, from first to last, is that one heart for which "benefiting others is itself benefiting oneself."
〔釋〕已說起業方便，業所聚集諸波羅蜜今當說。此中先說憂陀那偈。
【偈】
數相次第名， 修習差別攝，
治障德互顯， 度十義應知。
〔釋〕此中六波羅蜜，應知有十種義：一制數、二顯相、三次第、四釋名、五修習、六差別、七攝行、八治障、九功德、十互顯。此中有六偈制立六波羅蜜數唯有六。
【偈】
資生身眷屬， 發起初四成，
第五惑不染， 第六業不倒。
〔釋〕此偈顯示為攝自利三事故，立波羅蜜數唯有六，一者增進、二者不染、三者不倒。彼初四波羅蜜，如其次第能令四事增進。一資生成就，由布施故。二自身成就，由持戒故。三眷屬成就，由於忍辱，行忍辱者多人愛故。四發起成就，由於精進，一切事業因此成故。第五禪波羅蜜，能令煩惱不染，折伏煩惱由此力故。第六般若波羅蜜，令業不顛倒，一切所作如實知故。
【偈】
施彼及不惱， 忍惱是利他，
有因及心住， 解脫是自利。
〔釋〕此偈顯示為攝二利六事故，立波羅蜜數唯有六。初為攝利他三事故，立前三波羅蜜，令起正勤。如其次第，一者施彼、二者不惱、三者忍彼惱。後為攝自利三事故，須立後三波羅蜜，令起正勤。如其次第，一者有因，由依精進故。二者心住，由心不定令定故。三者解脫，由心已定令解脫故。
【偈】
不乏亦不惱， 忍惱及不退，
歸向與善說， 利他即自成。
〔釋〕此偈顯示為攝利他六事故，立波羅蜜數唯有六。菩薩行六波羅蜜時，如其次第，於彼受用令不乏故、不惱彼故、忍彼惱故、助彼所作令不退故、以神通力令歸向故、以善說法斷彼疑故。菩薩如是利他即是自利，為他所作即自所作，由此因緣得大菩提故。
【偈】
不染及極敬， 不退有二種，
亦二無分別， 具攝大乘因。
〔釋〕此偈顯示為攝大乘四因故，立波羅蜜數唯有六。一者不染、二者極敬、三者不退、四者無分別。菩薩修行施時於財不染，無顧戀故。受持戒時於諸學處起極敬故。行忍辱精進時，此二不退，忍於眾生非眾生所作苦得不退故。精進於修行善時得不退故。行禪定般若時，此二無分別，奢摩他毘鉢舍那平等所攝故。如此四因，攝一切大乘因盡。
【偈】
不著及不亂， 不捨亦增進，
淨惑及智障， 是道皆悉攝。
〔釋〕此偈顯示為攝大乘六道故，立波羅蜜數唯有六。問：道者何義？答：有方便者為道。此中檀波羅蜜，於諸資財不著為道，由施時於境離染著故。尸波羅蜜，於諸境界不亂為道，由求受戒時一切心亂攝令住故。及比丘住護者求境界時，一切業亂不能轉故。羼提波羅蜜，於諸眾生不捨為道，由一切不饒益事不生厭故。毘梨耶波羅蜜，於修諸善增長為道，由精進發起令增上故。禪波羅蜜，於煩惱障令清淨為道。般若波羅蜜，於智慧障令清淨為道。如是六種道，攝一切大乘道盡。
【偈】
為攝三學故， 說度有六種，
初三二初一， 後二二一三。
〔釋〕此偈顯示為攝三種增上學故，立波羅蜜數唯有六。此中立初三波羅蜜，為攝初一戒增上學。戒有二種，謂聚及眷屬。尸羅為聚，檀及羼提為眷屬。何以故？施於求受時資財不悋故，忍於護持時打罵不報故。此中立後二波羅蜜，如其次第，為攝心慧二增上學。此中立第四一波羅蜜，應知具攝三增上學，由一切三學精進為伴故。已制六波羅蜜數，次顯六波羅蜜相。
【偈】
分別六度體， 一一有四相，
治障及合智， 滿願亦成生。
〔釋〕諸菩薩修諸波羅蜜，一一皆有四相：一治障、二合智、三滿願、四成生。治障者，檀等六行，如其次第，對治慳貪、破戒、瞋恚、懈怠、亂心、愚癡故。合智者，悉與無分別智共行，由通達法無我故。滿願者，施於求財者隨其所欲而給與之，戒於求戒者隨其所欲以身口意護而教授之，忍於悔過者與之歡喜，精進於作業者隨欲助之，定於學定者隨欲授法，智於有疑者隨欲決斷。成生者，先以施攝，後以三乘法隨其所應而成熟之。先安立於戒等中，後以三乘成熟亦爾。已顯六波羅蜜相，次說六波羅蜜次第。
【偈】
前後及下上， 麁細次第起，
如是說六度， 不亂有三因。
〔釋〕六波羅蜜次第有三因緣，一前後、二下上、三麁細。前後者，謂依前，後得起。何以故？由不顧資財故受持戒，行持戒已能起忍辱，忍辱已能起精進，精進已能起禪定，禪定已能解真法。下上者，前者為下、後者為上。下者施、上者戒，乃至下者定、上者智。麁細者，前者為麁、後者為細。麁者施、細者戒，乃至麁者定、細者智。何故？麁易入易作故。何故？細難入難作故。已說六波羅蜜次第，次釋六波羅蜜名。
【偈】
除貧亦令凉， 破瞋與建善，
心持及真解， 是說六行義。
〔釋〕能除貧窮故名施。能令清凉故名戒，由具戒者於境界相中煩惱熱息故。能破瞋恚故名忍，忍破瞋恚能令盡故。能建善故名進，建立善法由此力故。能持心故名定，攝持內意故。能解真法故名慧，曉了第一義諦故。已釋六波羅蜜名，次說修習六波羅蜜。
【偈】
物與思及心， 方便并勢力，
當知修六行， 說有五依止。
〔釋〕諸菩薩修習諸波羅蜜有五依止，一者物依止、二者思惟依止、三者心依止、四者方便依止、五者勢力依止。物依止修諸波羅蜜有四種：一者依止因，依種性力而修習故。二者依止報，依自身成就力而修習故。三者依止願，依昔願力而修習故。四者依止數，依智慧力而修習故。思惟依止修諸波羅蜜亦有四種：一者信思惟，於諸波羅蜜相應教而生信心故。二者味思惟，於諸波羅蜜中見功德味故。三者隨喜思惟，於一切世界一切眾生所有諸波羅蜜皆生隨喜故。四者悕望思惟，於自身及他未來所有勝波羅蜜起悕望故。心依止修諸波羅蜜有六種：一者無厭心、二者廣大心、三者勝喜心、四者勝利心、五者不染心、六者善淨心。何謂修檀六種心？若菩薩以滿恒河沙數世界七寶及以身命，於一剎那施一眾生，如是乃至盡眾生界。所願成熟無上菩提者，以此門施心無厭足，如是相心是名修檀無厭心。若菩薩如是相施，從初相續乃至成佛，無剎那頃有絕有減，如是相心是名修檀廣大心。若菩薩以施攝他時生極重歡喜，過於受者得財時生喜，如是相心是名修檀勝喜心。若菩薩以施攝他時，見他受物極饒益我，非我自用為極饒益。何以故？由施攝他，令我成就無上菩提因故，如是相心是名修檀勝利心。若菩薩如是廣施，不求報恩及以果報，如是相心是名修檀不染心。若菩薩如是廣施，所生福聚所得果報，願施一切眾生非為自受，又與一切眾生共之，迴向無上菩提，如是相心是名修檀善淨心。何謂修戒等六種心？若菩薩有恒河沙數自身，一一身復有恒河沙數劫壽，一一壽中復乏一切資生，於此乏中復有火聚遍滿三千大千世界。菩薩以此多身經此多壽在此火聚起四威儀，於一剎那但修一戒。如是乃至盡諸戒聚，乃至盡諸智聚，能得無上菩提者，菩薩修之心無厭足，如是相心是名修戒等無厭心。若菩薩從初修戒乃至修智，極坐道場無有間斷，如是相心是名修戒等廣大心。若菩薩修戒等攝他時，生極重歡喜，過於受攝者得利益時生喜，如是相心是名修戒等勝喜心。若菩薩修戒等攝他時，見他得利極饒益我，非我自利為極饒益，如是相心是名修戒等勝利心。若菩薩修戒等時，不求報恩及以果報，如是相心是名修戒等不染心。若菩薩廣修戒等所生福聚所得果報，願施一切眾生非為自受，又與一切眾生共之，迴向無上菩提，如是相心是名修戒等善淨心。方便依止修諸波羅蜜有三種，三種者即是三輪清淨，此清淨由無分別智為方便故。以此方便，一切作意悉得成就。勢力依止修諸波羅蜜亦有三種，一者身勢力、二者行勢力、三者說勢力。身勢力者，應知是佛自性身及受用身。行勢力者，應知是佛化身，以此化身於一切相為一切眾生示現一切善行故。說勢力者，謂演說六波羅蜜一切種時無滯礙故。
〔卷八〕
〔釋〕已說修習六波羅蜜，次說六波羅蜜差別。六波羅蜜差別各有六義：一者自性、二者因、三者果、四者業、五者相應、六者品類。
【偈】
施彼及共思， 二成亦二攝，
具住不慳故， 法財無畏三。
〔釋〕此偈明檀波羅蜜六義。施彼者，是施自性，由以己物施諸受者故。共思者，是施因，由無貪善根與思俱生故。二成者，是施果，由財成就及身成就故。言身成就者，具攝命等五事，如《五事經》中說：施食得五事，一者得命、二者得色、三者得力、四者得樂、五者得辯。二攝者是施業，由自他二攝滿足及大菩提滿足故。具住不慳故者，是施相應，由具足住不慳人心中故。法財無畏三者，是施品類。品類有三：一者法施、二者財施、三者無畏施故。如是六義，智者應知應習。
【偈】
六支滅有邊， 善道及持等，
福聚具足故， 二得為二種。
〔釋〕此偈明尸波羅蜜六義。六支者，是戒自性，由住具戒乃至受學諸學足故。滅有邊者，是戒因，滅是涅槃，為求涅槃度諸有邊受行戒故。善道者，是戒果，善道及不悔等次第五心住，因戒得故。持等者，是戒業。戒有三能：一者能持，由能任持一切功德如大地故。二者能靜，由能止息一切煩惱火熱故。三者無畏，由能不起一切怖憎等諸罪緣起，豈畏起諸罪故。福聚具足故者，是戒相應，由一切時身口意業皆行善行故。二得為二種者，是戒品類。二得，謂受得及法得。受得者，攝波羅提木叉護。法得者，攝禪護及無流護故。
【偈】
不報耐智性， 大悲及法依，
五德并二利， 具勝彼三種。
〔釋〕此偈明羼提波羅蜜六義。不報耐智性者，是忍自性。一不報、二耐、三智，此三次第是三忍自性。不報者是他毀忍自性，耐者是安苦忍自性，智者是觀法忍自性。大悲及法依者，是忍因，一大悲為因、二法依為因。法依者，謂受戒及多聞故。五德者，是忍果，如經中說忍得五種果：一得少憎愱、二得不壞他意、三得喜樂、四得臨終不悔、五得身壞生天。二利者，是忍業，由三忍故能作自利利他二種業。如經偈說：作彼二義，自利利他，若知他瞋，於彼自息。具勝者，是忍相應，忍難行故名最勝，具足最勝名相應。如經中說：忍最上，難行故。彼三種者，是忍品類。彼人有三品，一他毀忍、二安苦忍、三觀法忍故。
【偈】
於善於正勇， 有信有欲故，
念增及對治， 具德彼七種。
〔釋〕此偈明毘梨耶波羅蜜六義。於善於正勇者，是精進自性，遮餘業中勇猛故言善，除外道解脫中勇猛故言正。有信有欲故者，是精進因，由信及求精進得起故。念增者，是精進果，念定等功德復由精進起故。對治者，是精進業，如經中說：起精進者能得樂住，不雜諸惡不善法故。具德者，是精進相應，由具無貪等功德故。彼七種者，是精進品類，彼人有七品精進：一學戒精進、二學定精進、三學慧精進、四身精進、五心精進、六無間精進、七尊重精進。
【偈】
心住及念進， 樂生亦通住，
諸法之上首， 彼種三復三。
〔釋〕此偈明禪波羅蜜六義。心住者，是定自性，由心住內故。念進者，是定因，有念故於緣不忘，依進故禪定得起。樂生者是定果，離退方便、離果不虛故。通住者，是定業，通謂五通，住謂三住：聖住、天住、梵住，禪定能令五通及三住皆得自在住故。諸法之上首者，是定相應，如經中說：三摩提者諸法上首故。彼種三復三者，是定品類，彼人有二種三品：一者有覺有觀、無覺有觀、無覺無觀三品故；二者喜俱、樂俱、捨俱三品故。
【偈】
正擇與定持， 善脫及命說，
諸法之上首， 彼亦有三種。
〔釋〕此偈明般若波羅蜜六義。正擇者，是慧自性，由離邪業及世間所識業，正擇出世間法故。定持者，是慧因，由定持慧，如實解法故。善脫者，是慧果，謂於染污得善解脫。何以故？由世間、出世間、大出世間正擇故。命說者，是慧業，由慧命及善說慧命者以彼無上正擇為命故。善說者，正說正法故。諸法之上首者，是慧相應，如經中說：般若者一切法中上故。彼亦有三種者，是慧品類，彼人有世間、出世間、大出世間三品正擇故。已說六波羅蜜差別，次說六波羅蜜攝行。
【偈】
一切白淨法， 應知亂定俱，
六度總三雙， 是類皆悉攝。
〔釋〕一切白淨法者，謂檀等諸行法。應知彼行法總攝有三種：一者亂、二者定、三者俱。彼亂者，以前二波羅蜜攝施戒不定故。定者，以後二波羅蜜攝禪及實慧定故。俱者，以中二波羅蜜攝忍及精進定不定故。已說六波羅蜜攝行，次說六波羅蜜治障。
【偈】
檀離七著故， 不著說七種，
應知餘五度， 障治七皆然。
〔釋〕檀離七著故不著說七種者，彼檀著有七種：一資財著、二慢緩著、三偏執著、四報恩著、五果報著、六障礙著、七散亂著。此中障礙著者，謂檀所對治貪隨眠不斷故。散亂著者，散亂有二種：一下意散亂，求小乘故；二分別散亂，分別三輪故。由菩薩行檀時遠離此七著故，說七不著。應知餘五度障治七皆然者，應知戒等五波羅蜜亦各有七著，離七著故亦各說七不著。此中有差別者，翻檀波羅蜜離資財著，即是戒等五波羅蜜離第一著，所謂戒離破戒著、忍離瞋恚著、精進離懈怠著、禪定離亂心著、智慧離愚癡著。戒等離障礙著者，彼障隨眠皆斷除故。戒等離分別著者，隨其三輪不分別故。已說六波羅蜜治障，次說六波羅蜜功德。此中先說利他功德。
【偈】
恒時捨身命， 離求愍他故，
因施建菩提， 智攝施無盡。
〔釋〕此偈顯示檀波羅蜜利他功德。恒時捨身命者，謂諸菩薩一切時施自身命與一切求者故。離求愍他故者，不求報恩及以愛果，由大悲為因故。因施建菩提者，因是施已建立一切眾生於三乘菩提故。智攝施無盡者，此施由無分別智所攝，乃至無餘涅槃其福無盡，無窮利益一切眾生故。
【偈】
恒時守禁勤， 離戒及善趣，
因戒建菩提， 智攝戒無盡。
〔釋〕此偈顯示尸波羅蜜利他功德。恒時守禁勤者，菩薩有三聚戒：一律儀戒、二攝善法戒、三攝眾生戒。初戒以禁防為體，後二戒以勤勇為體，諸菩薩一切時恒守護故。離戒及善趣者，謂不著得戒及不求愛果故。
【偈】
恒時耐他毀， 離求畏無能，
因忍建菩提， 智攝忍無盡。
〔釋〕此偈顯示羼提波羅蜜利他功德。恒時耐他毀者，諸菩薩於一切時，若一切眾生以一切極惱事來毀菩薩，菩薩悉能忍受故。離求畏無能者，不求報恩、不求善趣、不為怖畏、不為無能故。
【偈】
恒時誓勤作， 殺賊為無上，
因進建菩提， 智攝進無盡。
〔釋〕此偈顯示毘梨耶波羅蜜利他功德。恒時誓勤作者，諸菩薩無比修精進有二自性：一弘誓為自性、二勤方便為自性。殺賊為無上者，菩薩修精進但為殺自他煩惱賊，為得無上菩提故。
【偈】
恒時習諸定， 捨禪下處生，
因定建菩提， 智攝定無盡。
〔釋〕此偈顯示禪波羅蜜利他功德。恒時習諸定者，諸菩薩攝無邊三摩提而修習故。捨禪下處生者，棄捨無上禪樂住，來就下劣處受生。何以故？由大悲故。
【偈】
恒了真餘境， 佛斷尚不著，
因智建菩提， 悲攝智無盡。
〔釋〕此偈顯示般若波羅蜜利他功德。恒了真餘境者，了真謂第一義諦平等相，人法二無我智故。餘境謂無邊，名相等差別故。佛斷尚不著者，佛斷謂涅槃，諸菩薩修般若尚不著佛涅槃，何況求生死。此中前五波羅蜜以無分別智攝故，乃至無餘涅槃功德無盡。般若波羅蜜以大悲攝故，恒不捨眾生功德無盡。六偈別說利他功德已，次以一偈總說前義。
【偈】
廣大及無求， 最勝與無盡，
當知一一度， 四德悉皆同。
〔釋〕四功德者，一廣大功德、二無求功德、三最勝功德、四無盡功德。前六偈第一句顯廣大功德，利多眾生故；第二句顯無求功德；第三句顯最勝功德；第四句顯無盡功德。復次六波羅蜜復有清淨功德。
【偈】
得見及遂願， 并求合三喜，
菩薩喜相翻， 彼退悲極故。
〔釋〕此偈顯示檀波羅蜜清淨功德。彼乞求者於菩薩生三喜：一得見時生喜、二遂願時生喜、三求見求遂時生喜。由不見不遂時不生喜故，菩薩一切時於乞求者翻彼三喜亦生三喜：一得見彼時生喜、二遂彼願時生喜、三求見求遂彼時生喜。此中應知，彼求者三喜不如菩薩三喜。何以故？菩薩大悲具足故。
【偈】
自身財眷屬， 由悲恒喜施，
彼三遠離行， 何因不禁守？
〔釋〕此下顯示尸波羅蜜清淨功德。此偈明遠離身三惡行。菩薩於自身自財自眷屬中，由大悲故尚恒歡喜好施於他，況於他身他財他眷屬中三種遠離行而不禁守耶？
【偈】
不顧及平等， 無畏亦普施，
悲極有何因， 惱他而妄語？
〔釋〕此偈明遠離妄語惡行。凡起妄語有四因緣：一為自利，戀身命故。二為利他，利所愛故。三為怖畏，懼王法故。四為求財，有所須故。菩薩則不爾。一者不顧，不戀身命故。二者平等，他身與自得等心故。三者無畏，離五怖故。四者普施，以一切物施一切故。菩薩悲愍恒深，復有何因而起妄語？
【偈】
平等利益作， 大悲懼他苦，
亦勤成熟生， 極遠三語過。
〔釋〕此偈明遠離餘三語惡行。菩薩於一切眾生恒作平等利益，豈欲壞他眷屬而作兩舌？菩薩大悲恒欲拔除一切眾生之苦，於他苦中極生怖懼，豈欲為苦於他而作惡口？菩薩恒行正勤，恒欲成熟一切眾生，豈欲不成熟他而作綺語？是故菩薩能極遠離此三語過。
【偈】
普施及有悲， 極善緣起法，
何因不能耐， 意地三煩惱？
〔釋〕此偈明遠離意三惡行。菩薩由普施一切物故離貪煩惱，由大悲故離瞋煩惱，由極善緣起法故離邪見煩惱。如是等破戒對治差別，是菩薩戒清淨功德。
【偈】
損者得益想， 苦事喜想生，
菩薩既如是， 忍誰何所忍？
〔釋〕此偈顯示羼提波羅蜜清淨功德。損者得益想者，菩薩於彼不饒益者得饒益想，應須忍辱。何以故？為成忍辱因故。苦事喜想生者，菩薩於受苦事中更生喜想。何以故？成就利他因故。菩薩既無不饒益想起處及苦想起處，於誰邊起忍？於何事起忍？
【偈】
菩薩他想斷， 愛他過自愛，
於他難行事， 精進即無難。
〔釋〕此偈顯示毘梨耶波羅蜜清淨功德。菩薩為他難行精進而得不難。何以故？他想斷故，及一切時生於他愛過自愛故。菩薩如是為他精進，豈復難行？是故精進清淨。
【偈】
少樂二自樂， 著退盡癡故，
是說三人禪， 菩薩禪翻彼。
〔釋〕此偈顯示禪波羅蜜清淨功德。少樂者，謂世間禪。二自樂者，謂聲聞禪及緣覺禪。著者，若世間禪著自見、若二乘禪著涅槃。退者，謂世間禪。盡者，謂二乘禪，無餘涅槃時盡故。癡者，彼三人禪如其所應，有染癡無染癡故。菩薩禪翻彼者，謂翻彼三人禪。何以故？多樂、自樂、他樂故，不著、不退、無盡、無癡故。是謂禪定清淨功德。
【偈】
暗觸及二燈， 如是三人智，
譬如日光照， 菩薩智無比。
〔釋〕此偈顯示般若波羅蜜清淨功德。譬如暗中以手觸物，凡夫人智亦如是。何以故？得少境故、不明了故、不恒定故。譬如二燈室中照物，聲聞人智及緣覺智亦如是。何以故？得少境故、漸明了故、未極淨故。譬如日光照物，菩薩智亦如是。何以故？得遍滿故、以明了故、極清淨故，如是無比。是謂菩薩般若清淨功德。復次六波羅蜜復有八種無上功德。
【偈】
依類緣迴向， 因智田依止，
如是八種勝， 無上義應知。
〔釋〕八無上者，一依、二類、三緣、四迴向、五因、六智、七田、八依止。問：此八於六度云何得無上？答：檀依者，以依菩薩故。檀類者，此有三種：一物施，以捨自身命故；二無畏施，以救濟惡道生死畏故；三法施，以說大乘法故。檀緣者，以大悲為緣起故。檀迴向者，以求大菩提故。檀因者，以先世施業熏習種子為因故。檀智者，以無分別智觀察三輪，不分別施者受者財物故。檀田者，田有五人：一求人、二苦人、三無依人、四惡行人、五具德人，應知此中以具德勝人為無上。檀依止者，由三種依止故，一依止信向、二依止思惟、三依止三昧。依止信向者，如分別修中信思惟所說。依止思惟者，如分別修中味思惟、隨喜思惟、希望思惟所說。依止三昧者，謂依金剛藏等定，如勢力依止修中所說。如是依等無上故，檀得無上。如檀八無上，戒等五波羅蜜八無上應知亦爾。此中戒品類無上者，謂菩薩戒。忍品類無上者，謂來殺菩薩者卑下劣弱。精進品類無上者，謂修諸波羅蜜所對治斷。禪品類無上者，謂菩薩三摩提。智品類無上者，謂緣如如境。戒等由勝田無上者，謂大乘法。餘六無上如檀中說。復次檀及精進復有不共差別功德。問：檀差別云何？
【偈】
施一令得樂， 多劫自受苦，
尚捨為愛深， 何況利翻彼？
〔釋〕若諸菩薩施一眾生令其得樂，自身多劫受貧窮苦尚施無悋，由愛深故。愛深者，謂悲差別。何況施一眾生令其得樂，自身多劫獲大福利也。
【偈】
乞者隨所欲， 菩薩一切捨，
彼求為身故， 利彼百種施。
〔釋〕此偈上半總說，謂隨彼所求菩薩悉捨。下半解釋，謂彼乞者為自利故一切欲得，菩薩為利他故百種悉捨。
【偈】
捨身尚不苦， 何況餘財物？
出世喜得故， 起苦是無上。
〔釋〕菩薩捨身時，由心故不生苦。此心顯示菩薩出世間。何以故？得歡喜故。問：此喜從何得？答：從起苦得。是故起苦是菩薩無上，是故菩薩在出世間上。
【偈】
乞者一切得， 得喜非大喜；
菩薩一切捨， 喜彼喜大故。
〔釋〕乞者所須菩薩皆施，乞者得喜，此喜非是大喜。問：何故？答：由菩薩一切皆捨，喜彼得財，此喜為大，奪彼喜故。
【偈】
乞者一切得， 有財非見富；
菩薩一切捨， 無財見大富。
〔釋〕此偈顯菩薩財無盡差別。
【偈】
乞者一切得， 非大饒益想；
菩薩一切捨， 得大饒益想。
〔釋〕此顯菩薩大悲差別。
【偈】
乞者自在取， 如取路傍果；
菩薩能大捨， 餘人無是事。
〔釋〕此顯菩薩無著差別。問：說檀不共功德差別已，精進不共功德差別復云何？
【偈】
勝因依業種， 對治等異故，
如是六種義， 精進有差別。
〔釋〕精進有六種差別，一勝差別、二因差別、三依止差別、四業差別、五種差別、六對治差別。此偈總舉，餘偈別釋。
【偈】
白法進為上， 進亦是勝因，
及得諸善法， 進則為依止。
〔釋〕此偈說精進勝差別、因差別、依止差別。白法進為上者，說最勝差別，由於一切善法中說精進為最勝故。進亦是勝因者，說因差別，由說精進是無上因故。及得諸善法進則為依止者，說依止差別，由依止精進得一切善法故。
【偈】
現樂與世法， 出世及資財，
動靜及解脫， 菩提七為業。
〔釋〕此偈說精進業差別。此業差別有七種：一得現法樂住；二得世間法；三得出世間法；四得資財；五得動靜，動靜者，由是世間不究竟故；六得解脫，解脫者，由斷身見故；七得菩提，菩提者，由大菩提故。
【偈】
增減及增上， 捨障亦入真，
轉依與大利， 六說精進種。
〔釋〕此偈說精進種差別。種差別有六種：一增減精進，謂四正勤。二惡法減，二善法增故。二增上精進，謂五根，由於解脫法為增上義故。三捨障精進，謂五力，由彼障礙不能礙故。四入真精進，謂七覺分，由見道建立故。五轉依精進，謂八聖道分，由修道是究竟轉依因故。六大利精進，謂六波羅蜜，由自利利他故。
【偈】
種復有五異， 弘誓將發行，
無下及不動， 第五說無厭。
〔釋〕五異者，一弘誓精進，謂欲發起行故。二發行精進，謂現行諸善故。三無下精進，謂得大果下體無故。四不動精進，謂寒熱等苦不能動故。五無厭精進，謂不以少得為足故。此五種，如經中所說，有弘誓精進、有現起精進、有勇猛精進、有堅固精進、有不捨佛道精進。於諸善法中，如其次第應知。
【偈】
三種下中上， 由依三乘爾，
亦二下上覺， 利有小大故。
〔釋〕彼精進依人差別，復說三種及二種。三種者，依三乘行人差別，如其次第，下、中、上精進故。問：何因復二種？答：下、上覺故。下覺者，依二乘行人。上覺者，依大乘行人。如其次第，說於小利及大利故。何以故？為自利故、為他利故。
【偈】
財著煩惱著， 厭著知足著，
四著不能退， 對治分四種。
〔釋〕此偈說精進對治差別。由對治四著有四不退，說四種對治差別。問：此云何？答：檀等諸行由四著為礙故而不得行。一者財著，於財極悋故。二者煩惱著，於財起染故。三者厭著，於檀等行有退屈故。四者知足著，於少施等喜滿足故。行精進者對治如此四著，能得不退故，說四種對治差別。已說六波羅蜜功德，次說六波羅蜜互顯。
【偈】
相攝及差別， 依法亦為因，
六度互相成， 一切種分別。
〔釋〕六波羅蜜相成自有四義，一相攝、二差別、三依法、四為因。相攝者，無畏施攝戒、忍二度，由此二度能與無畏故。法施攝定、智二度，由此二度能與法故。俱施攝精進一度，由此一度能行二施故。問：戒攝幾種？答：攝善法戒，一切檀等皆攝。如是忍等互攝，如其所應作。差別者，檀等六種即為六施，謂施施、戒施乃至般若施，於他相續建立檀等故。依法者，所有諸經所有檀等諸義顯示，所有檀等諸義所有諸經顯示，處處相攝應知。為因者，謂檀為戒等因。何以故？不顧財者能行戒等故。戒亦施等因。何以故？比丘受護者能捨一切所有受故。住戒者，能具足忍等故，又受攝善法戒為檀等故。如是忍等互為因，如其所應作。如是說六波羅蜜義已，次說四攝行。
【偈】
布施將愛語， 利行并同利，
施平及彼說， 建立亦自行。
〔釋〕四攝者，一布施攝、二愛語攝、三利行攝、四同利攝。施平者，即布施攝。彼說者，謂愛語攝，說彼波羅蜜義故。建立者，謂利行攝，建立眾生於波羅蜜中故。自行者，謂同利攝，建立他已，自亦如是行故。問：何故說此四攝體？答：此說攝他諸方便。
【偈】
攝他四方便， 即是四攝性，
隨攝亦攝取， 正轉及隨轉。
〔釋〕布施者，是隨攝方便，由財施隨他身起攝故。愛語者，是攝取方便，由無知疑惑者令受義故。利行者，是正轉方便，由此行諸善轉故。同利者，是隨轉方便，菩薩自如說行，眾生知已先未行善亦隨行故。問：四攝業云何？
【偈】
令器及令信， 令行亦令解，
如是作四事， 次第四攝業。
〔釋〕布施者，能令於法成器，由隨順於財則堪受法故。愛語者，能令於法起信，由教法義彼疑斷故。利行者，能令於法起行，由如法依行故。同利者，能令彼得解脫，由行淨長時得饒益故。是為四攝業。問：世尊亦說二攝，此云何？
【偈】
四體說二攝， 財攝及法攝；
財一法有三， 次第攝四攝。
〔釋〕此四攝體，世尊餘處說為二攝，謂財攝、法攝。即以二攝攝於四攝，財攝攝初一攝，法攝攝後三攝。問：云何攝後三？答：法有三種，一所緣法、二所行法、三所淨法，如其次第攝後三攝應知。
【偈】
下中上差別， 如是四攝種，
倍無及倍有， 亦純合三益。
〔釋〕四攝種差別有三，謂下、中、上，由諸菩薩攝三乘人差別故。由此三種差別，次第復有三益：一倍無益、二倍有益、三純有益。倍無益者，謂解行地菩薩攝。倍有益者，謂入大地菩薩攝。純有益者，謂八地已上菩薩攝，由彼決定能令眾生成就故。
【偈】
菩薩欲攝眾， 依此四方便，
大利及易成， 得讚三益故。
〔釋〕若諸菩薩欲攝徒眾者，一切皆須依此四攝以為方便。何以故？由一切大利得成就故、由是樂易方便故、由得諸佛稱揚故。
【偈】
四攝於三世， 恒時攝眾生，
成就眾生道， 非餘唯四攝。
〔釋〕此四攝於三世中已攝當攝現攝一切眾生，是故此四攝是成熟眾生道。非餘諸道，餘道無體故。別說六度四攝已，次以一偈總結前義。
【偈】
不著及寂靜， 能耐將意勇，
不動并離相， 亦攝攝眾生。
〔釋〕此偈上三句結六度義，下一句結四攝義，偈義如前解。菩薩以此六行行此四攝，顯示六波羅蜜，成就自利利他。四攝成就亦爾，是故如其次第，先說六度，後說四攝。度攝品究竟。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本品為六波羅蜜（六度）與四攝之總論，跨卷七、八。六度以『十義』貫串：制數、顯相、次第、釋名、修習、差別、攝行、治障、功德、互顯；末後說四攝。
說完了起業方便，接著說『業所聚集的諸波羅蜜』（六度）。先說憂陀那偈（總綱之偈）。
數相次第名，修習差別攝， 治障德互顯，度十義應知。
六波羅蜜應知有「十義」：一制數（為何立六）、二顯相、三次第、四釋名、五修習、六差別、七攝行、八治障、九功德、十互顯。以下六偈，從六個角度說明『為何六度之數唯有六』。
資生身眷屬，發起初四成， 第五惑不染，第六業不倒。
（一）為攝自利三事故，立波羅蜜之數唯有六——這自利三事即：一者增進、二者不染、三者不倒。那前四度，如其次第能令「四事增進」：一資生成就（由布施）、二自身成就（由持戒）、三眷屬成就（由忍辱——行忍辱的人為多人所愛敬）、四發起成就（由精進——一切事業因此而成）；第五禪度令「煩惱不染」（折伏煩惱由此力故）、第六般若度令「業不顛倒」（一切所作如實了知故）。
施彼及不惱，忍惱是利他， 有因及心住，解脫是自利。
（二）為攝二利六事故：先為攝利他三事故，立前三度，令生起正勤——如其次第，一者施與他、二者不惱他、三者忍他之惱；後為攝自利三事故，須立後三度，令生起正勤——如其次第，一者「有因」（由依精進故）、二者「心住」（由心不定、令之安定故）、三者「解脫」（由心已定、令之解脫故）。
不乏亦不惱，忍惱及不退， 歸向與善說，利他即自成。
（三）為攝利他六事故：菩薩行六度，依次令他『受用不乏』（施）、『不惱他』（戒）、『忍他之惱』（忍）、「不退」（以精進助他所作、令不退）、「歸向」（以神通力令他歸向正法）、「善說」（以智斷他之疑）。菩薩如此利他，即是自利——為他所作即如自所作，由此而得大菩提。
不染及極敬，不退有二種， 亦二無分別，具攝大乘因。
（四）為攝大乘四因故：一不染（菩薩修行布施時、於財不染，由無顧戀故）、二極敬（受持戒時、於諸學處起極敬故）、三不退有二種（行忍辱、精進時，此二俱不退——行忍辱者，於眾生及非眾生所作之苦得不退；行精進者，於修行善法時得不退）、四無分別有二種（行禪定、般若時，此二俱無分別——奢摩他、毘鉢舍那平等所攝故）。此四因攝盡一切大乘之因。
不著及不亂，不捨亦增進， 淨惑及智障，是道皆悉攝。
（五）為攝大乘六道故。〔問〕「道」是什麼義？〔答〕有方便者即為道。此中：檀波羅蜜於諸資財「不著」為道——由布施時、於境離於染著故；尸波羅蜜於諸境界「不亂」為道——由求受戒時、一切心亂皆攝令安住故，又比丘住於守護、求境界時、一切業亂不能轉動故；羼提波羅蜜於諸眾生「不捨」為道——由於一切不饒益之事不生厭故；毘梨耶波羅蜜於修諸善「增長」為道——由精進發起、令善法增上故；禪波羅蜜能令「煩惱障」清淨為道；般若波羅蜜能令「智慧障」清淨為道。如此六道攝盡一切大乘之道。
為攝三學故，說度有六種， 初三二初一，後二二一三。
（六）為攝三種增上學故：立前三波羅蜜，為攝第一「戒增上學」——戒有二種，謂「聚」與「眷屬」：尸羅是聚、檀與羼提是眷屬（為什麼？因為施於受用時資財不悋、忍於護持時打罵不報，皆助成戒）；立後二波羅蜜，依次為攝『心、慧』二增上學；立第四（精進）一波羅蜜，當知具攝三增上學——由一切三學都以精進為伴。 （已制六波羅蜜之數，接著顯六波羅蜜之相。）
分別六度體，一一有四相， 治障及合智，滿願亦成生。
諸菩薩修諸波羅蜜，一一皆有四相：一治障（檀等六行依次對治慳貪、破戒、瞋恚、懈怠、亂心、愚癡）、二合智（都與無分別智共行，由通達法無我）、三滿願（施於求財者隨其所欲而給與、戒於求戒者隨其所欲以身口意守護而教授、忍於悔過者給與歡喜、精進於作業者隨欲助之、定於學定者隨欲授法、智於有疑者隨欲決斷）、四成生（先以布施攝受，後以三乘法隨其所應而成熟；或先安立於戒等中，後以三乘成熟，也是這樣）。 （已顯六度之相，接著說六度的次第。）
前後及下上，麁細次第起， 如是說六度，不亂有三因。
六波羅蜜次第「不亂」有三因緣：一前後（依前者、後者得起——由不顧資財故能受持戒、持戒已能起忍辱、忍辱已能起精進、精進已能起禪定、禪定已能解了真法）、二下上（前者為下、後者為上：施下戒上，乃至定下智上）、三麁細（前者麁、後者細：施麁戒細，乃至定麁智細——何故分麁細？麁者易入易作、細者難入難作）。 （已說次第，接著釋六度之名。）
除貧亦令凉，破瞋與建善， 心持及真解，是說六行義。
能「除貧窮」故名「施」；能『令清涼』故名「戒」（由具戒者於境界相中煩惱的熱惱止息）；能「破瞋恚」故名「忍」（忍能破瞋、令其盡）；能「建善」故名「進」（建立善法、由精進之力）；能「持心」故名「定」（攝持內意）；能「解真法」故名「慧」（曉了第一義諦）。 （已釋六度之名，接著說六度的修習。）
物與思及心，方便并勢力， 當知修六行，說有五依止。
諸菩薩修習諸波羅蜜有五種依止：一物依止、二思惟依止、三心依止、四方便依止、五勢力依止。
物依止修諸波羅蜜有四種：一依止因（依種性之力而修）、二依止報（依自身成就之力而修）、三依止願（依昔日願力而修）、四依止數（依智慧之力而修）。
思惟依止修諸波羅蜜也有四種：一信思惟（於諸波羅蜜相應之教而生信心）、二味思惟（於諸波羅蜜中見其功德之味）、三隨喜思惟（於一切世界、一切眾生所有的諸波羅蜜皆生隨喜）、四悕望思惟（於自身及他人未來所有的勝波羅蜜起悕望）。
心依止修諸波羅蜜有六種：一無厭心、二廣大心、三勝喜心、四勝利心、五不染心、六善淨心。 〔何謂「修檀」的六種心？〕——若菩薩以滿恒河沙數世界的七寶、及自己的身命，於一剎那布施一個眾生，如此乃至窮盡眾生界（一個個都這樣施），所願是成熟無上菩提——以這樣的門徑布施而心無厭足，這樣的心相，名為「修檀無厭心」。若菩薩這樣布施，從最初相續不斷、乃至成佛，無一剎那有斷絕、有減退，這樣的心相，名為「修檀廣大心」。若菩薩以布施攝他時生起極重的歡喜，更勝過受者得財時所生之喜，這樣的心相，名為「修檀勝喜心」。若菩薩以布施攝他時，見他受物『極饒益了我』、而不是『我自用才是極饒益』——為什麼？由布施攝他，正是令我成就無上菩提之因——這樣的心相，名為「修檀勝利心」。若菩薩這樣廣施，不求報恩、也不求果報，這樣的心相，名為「修檀不染心」。若菩薩這樣廣施，所生的福聚、所得的果報，都願施給一切眾生、不為自受，又與一切眾生共之、迴向無上菩提，這樣的心相，名為「修檀善淨心」。 〔何謂「修戒等」的六種心？〕——若菩薩有恒河沙數的自身、一一身又有恒河沙數劫的壽命、一一壽中又缺乏一切資生之具、於這匱乏中又有火聚遍滿三千大千世界；菩薩以這許多身、經這許多壽、在這火聚中起行住坐臥四威儀、於一剎那只修一條戒，如此乃至窮盡諸戒聚、乃至窮盡諸智聚、能得無上菩提——菩薩這樣修而心無厭足，這樣的心相，名為「修戒等無厭心」。若菩薩從最初修戒、乃至修智，直到端坐道場、無有間斷，這樣的心相，名為「修戒等廣大心」。若菩薩修戒等攝他時生極重歡喜，更勝過所攝者得利益時所生之喜，名為「修戒等勝喜心」。若菩薩修戒等攝他時，見他得利『極饒益了我』、而不是『我自利才是極饒益』，名為「修戒等勝利心」。若菩薩修戒等時，不求報恩、也不求果報，名為「修戒等不染心」。若菩薩廣修戒等、所生福聚、所得果報，都願施一切眾生、不為自受，又與一切眾生共之、迴向無上菩提，名為「修戒等善淨心」。
方便依止修諸波羅蜜有三種，這三種即是「三輪清淨」——此清淨由以無分別智為方便故；以這方便，一切作意悉得成就。
勢力依止修諸波羅蜜也有三種：一身勢力（當知是佛的自性身及受用身）、二行勢力（當知是佛的化身——以此化身、於一切相、為一切眾生示現一切善行）、三說勢力（謂演說六波羅蜜一切種時無有滯礙）。
〔卷八〕
（已說修習六波羅蜜，接著說六波羅蜜的差別。六波羅蜜的差別各有六義：一自性、二因、三果、四業、五相應、六品類。）
施彼及共思，二成亦二攝， 具住不慳故，法財無畏三。
此偈明檀波羅蜜的六義：施彼是施的「自性」（以自己之物施與諸受者）；共思是施的「因」（由無貪善根與思俱生）；二成是施的「果」（由財成就及身成就——所謂身成就，具攝命等五事，如《五事經》中說：布施飲食得五事，一得命、二得色、三得力、四得樂、五得辯）；二攝是施的「業」（由自、他二攝滿足、及大菩提滿足）；具住不慳是施的「相應」（由具足安住於不慳之人的心中）；法財無畏三是施的「品類」（品類有三：一法施、二財施、三無畏施）。如此六義，智者應知、應習。
六支滅有邊，善道及持等， 福聚具足故，二得為二種。
此偈明尸波羅蜜的六義：六支是戒的「自性」（由安住於具戒、乃至受學諸學處圓足）；滅有邊是戒的「因」（「滅」即涅槃，為求涅槃、度脫諸「有」之邊際而受行戒）；善道是戒的「果」（善道、及「不悔」等依次的五心住，皆因戒而得）；持等是戒的「業」——戒有三能：一能持（能任持一切功德，如大地）、二能靜（能止息一切煩惱的火熱）、三無畏（由能不起一切罪的緣起，既不起罪、豈會怕「起諸罪」）；福聚具足是戒的「相應」（由一切時身口意業皆行善行）；二得為二種是戒的「品類」——二得謂「受得」與「法得」：受得攝波羅提木叉護、法得攝禪護及無漏護。
不報耐智性，大悲及法依， 五德并二利，具勝彼三種。
此偈明羼提波羅蜜的六義：不報、耐、智是忍的「自性」——此三依次是三忍之自性：不報是「他毀忍」的自性、耐是「安苦忍」的自性、智是「觀法忍」的自性；大悲及法依是忍的「因」（一以大悲為因、二以法依為因——法依謂受戒及多聞）；五德是忍的「果」，如經中說忍得五種果：一得少憎嫉、二得不壞他意、三得喜樂、四得臨終不悔、五得身壞生天；二利是忍的「業」（由三忍故能作自利、利他二種業，如經偈說：作彼二義、自利利他，若知他瞋、於彼自息）；具勝是忍的「相應」（忍因難行故名最勝，具足此最勝名為相應，如經中說：忍為最上、難行故）；彼三種是忍的「品類」（其人有三品：一他毀忍、二安苦忍、三觀法忍）。
於善於正勇，有信有欲故， 念增及對治，具德彼七種。
此偈明毘梨耶波羅蜜的六義：於善、於正勇是精進的「自性」（遮止『在其餘雜業中的勇猛』故說「善」、除遣『在外道解脫中的勇猛』故說「正」）；有信有欲是精進的「因」（由信及希求，精進得起）；念增是精進的「果」（念、定等功德又由精進而起）；對治是精進的「業」（如經中說：起精進者能得樂住，不雜諸惡不善法）；具德是精進的「相應」（由具無貪等功德）；彼七種是精進的「品類」——其人有七品精進：一學戒精進、二學定精進、三學慧精進、四身精進、五心精進、六無間精進、七尊重精進。
心住及念進，樂生亦通住， 諸法之上首，彼種三復三。
此偈明禪波羅蜜的六義：心住是定的「自性」（由心安住於內）；念進是定的「因」（有念故於所緣不忘、依精進故禪定得起）；樂生是定的「果」（離退之方便、離果不虛）；通住是定的「業」——「通」謂五通、「住」謂三住（聖住、天住、梵住），禪定能令五通及三住皆得自在而住；諸法之上首是定的「相應」（如經中說：三摩提是諸法之上首）；彼種三復三是定的「品類」——其人有二種三品：一是「有覺有觀、無覺有觀、無覺無觀」三品、二是「喜俱、樂俱、捨俱」三品。
正擇與定持，善脫及命說， 諸法之上首，彼亦有三種。
此偈明般若波羅蜜的六義：正擇是慧的「自性」（由離邪業及世間所識之業，正確簡擇出世間法）；定持是慧的「因」（由定持慧，而如實解法）；善脫是慧的「果」（謂於染污得善解脫——由世間、出世間、大出世間的正擇故）；命說是慧的「業」（由「慧命」及「善說」——慧命者，以那無上正擇為命；善說者，正說正法）；諸法之上首是慧的「相應」（如經中說：般若於一切法中為上）；彼亦有三種是慧的「品類」——其人有世間、出世間、大出世間三品的正擇。 （已說六波羅蜜的差別，接著說六波羅蜜的攝行。）
一切白淨法，應知亂定俱， 六度總三雙，是類皆悉攝。
「一切白淨法」即檀等諸行法。應知這些行法總攝為三種：一亂、二定、三俱。「亂」者，以前二波羅蜜攝（施、戒，是不定的）；「定」者，以後二波羅蜜攝（禪、及實慧，是定的）；「俱」者，以中二波羅蜜攝（忍、及精進，是定不定俱通的）。 （已說攝行，接著說六度治障。）
檀離七著故，不著說七種， 應知餘五度，障治七皆然。
檀有七種著，菩薩行檀時遠離此七，故說七種「不著」：一資財著、二慢緩著、三偏執著、四報恩著、五果報著、六障礙著（謂檀所對治的「貪隨眠」不斷）、七散亂著（散亂有二種：一下意散亂——求小乘；二分別散亂——分別三輪）。當知其餘五度也各有七著，離七著故也各說七不著。其中有差別處：翻『檀離資財著』一項，在戒等五度即是「離第一著」——戒離破戒著、忍離瞋恚著、精進離懈怠著、禪定離亂心著、智慧離愚癡著；戒等「離障礙著」者，那障的隨眠皆斷除故；戒等「離分別著」者，隨其三輪不分別故。 （已說六度治障，接著說六度功德——此中先說利他功德。）
恒時捨身命，離求愍他故， 因施建菩提，智攝施無盡。
此偈顯檀波羅蜜的利他功德：「恒時捨身命」者，謂諸菩薩一切時施自身命與一切求者；「離求愍他」者，不求報恩及可愛果，由以大悲為因；「因施建菩提」者，因布施而建立一切眾生於三乘菩提；「智攝施無盡」者，此施由無分別智所攝，乃至無餘涅槃其福無盡，無窮地利益一切眾生。
恒時守禁勤，離戒及善趣， 因戒建菩提，智攝戒無盡。
此偈顯尸波羅蜜的利他功德：「恒時守禁勤」者——菩薩有三聚戒：一律儀戒、二攝善法戒、三攝眾生戒；初戒以「禁防」為體、後二戒以「勤勇」為體，諸菩薩一切時恒守護；「離戒及善趣」者，謂不著於「得戒」、亦不求可愛果。（餘句如檀。）
恒時耐他毀，離求畏無能， 因忍建菩提，智攝忍無盡。
此偈顯羼提波羅蜜的利他功德：「恒時耐他毀」者，諸菩薩於一切時，若一切眾生以一切極惱之事來毀菩薩，菩薩悉能忍受；「離求畏無能」者，不求報恩、不求善趣、不為怖畏、不為無能（而忍）。
恒時誓勤作，殺賊為無上， 因進建菩提，智攝進無盡。
此偈顯毘梨耶波羅蜜的利他功德：「恒時誓勤作」者，諸菩薩無比地修精進，有二自性：一以弘誓為自性、二以勤方便為自性；「殺賊為無上」者，菩薩修精進，只為殺自、他的煩惱賊，為得無上菩提。
恒時習諸定，捨禪下處生， 因定建菩提，智攝定無盡。
此偈顯禪波羅蜜的利他功德：「恒時習諸定」者，諸菩薩攝無邊的三摩提而修習；「捨禪下處生」者，棄捨那無上的禪樂之住，來就下劣之處受生——為什麼？由大悲故。
恒了真餘境，佛斷尚不著， 因智建菩提，悲攝智無盡。
此偈顯般若波羅蜜的利他功德：『恒了真、餘境』者——「了真」謂第一義諦平等之相、即人法二無我智，「餘境」謂無邊、即名相等的差別；「佛斷尚不著」者——「佛斷」謂涅槃，諸菩薩修般若、尚且不著佛的涅槃，何況更求生死？此中前五波羅蜜以無分別智所攝故，乃至無餘涅槃功德無盡；般若波羅蜜以大悲所攝故，恒不捨眾生、功德無盡。 （六偈別說利他功德已，接著以一偈總說前義。）
廣大及無求，最勝與無盡， 當知一一度，四德悉皆同。
四功德者：一廣大功德、二無求功德、三最勝功德、四無盡功德。前六偈中，每偈第一句顯「廣大功德」（利益眾多眾生）、第二句顯「無求功德」、第三句顯「最勝功德」、第四句顯「無盡功德」。（接著說六度的清淨功德。）
得見及遂願，并求合三喜， 菩薩喜相翻，彼退悲極故。
此偈顯檀波羅蜜的清淨功德。那乞求者對菩薩生三種喜：一得見時生喜、二遂願（求得）時生喜、三『求見、求遂』時生喜（由不見、不遂時便不生喜）。菩薩則一切時對乞求者，翻轉那三喜、也生三喜：一得見彼時生喜、二遂彼願時生喜、三『求見彼、求遂彼』時生喜。此中應知，那求者的三喜不如菩薩的三喜——為什麼？由菩薩大悲具足故。
自身財眷屬，由悲恒喜施， 彼三遠離行，何因不禁守？
以下顯尸波羅蜜的清淨功德。此偈明遠離「身三惡行」：菩薩於自身、自財、自眷屬之中，由大悲故、尚且恒歡喜地好施於他，何況於他身、他財、他眷屬中，那三種遠離之行（不殺、不盜、不邪婬）反而不禁守嗎？（必能禁守。）
不顧及平等，無畏亦普施， 悲極有何因，惱他而妄語？
此偈明遠離「妄語」惡行。凡起妄語有四因緣：一為自利（戀著身命）、二為利他（利其所愛）、三為怖畏（懼於王法）、四為求財（有所須）。菩薩則不這樣：一「不顧」（不戀身命）、二「平等」（於他身與自身得平等心）、三「無畏」（離五種怖畏）、四「普施」（以一切物施一切人）。菩薩悲愍恒深，又有什麼因、要惱他而起妄語？
平等利益作，大悲懼他苦， 亦勤成熟生，極遠三語過。
此偈明遠離其餘「三語」惡行。菩薩於一切眾生恒作平等利益，豈會想破壞他的眷屬而作兩舌？菩薩大悲、恒欲拔除一切眾生之苦，於他人之苦中極生怖懼，豈會想為苦於他而作惡口？菩薩恒行正勤、恒欲成熟一切眾生，豈會想不成熟他而作綺語？所以菩薩能極遠離這三種語過。
普施及有悲，極善緣起法， 何因不能耐，意地三煩惱？
此偈明遠離「意三」惡行。菩薩由普施一切物故、離貪煩惱，由大悲故、離瞋煩惱，由極善通達緣起法故、離邪見煩惱。如此等等的破戒對治之差別，就是菩薩的戒清淨功德。
損者得益想，苦事喜想生， 菩薩既如是，忍誰何所忍？
此偈顯羼提波羅蜜的清淨功德。「損者得益想」者，菩薩於那不饒益者反生「饒益」之想（他正是我成忍辱之因），所以應須忍辱——為什麼？為成忍辱之因故。「苦事喜想生」者，菩薩於受苦之事中更生「喜」想——為什麼？是成就利他之因故。菩薩既無「不饒益想」的生起之處、也無「苦想」的生起之處，那還向誰起忍？向何事起忍？（忍至此已無『能忍所忍』之相。）
菩薩他想斷，愛他過自愛， 於他難行事，精進即無難。
此偈顯毘梨耶波羅蜜的清淨功德。菩薩為他作難行的精進、反而不覺為難——為什麼？由『他、自之想』已斷故，及一切時『愛他過於自愛』故。菩薩這樣為他精進，豈還覺難行？所以精進清淨。
少樂二自樂，著退盡癡故， 是說三人禪，菩薩禪翻彼。
此偈顯禪波羅蜜的清淨功德。「少樂」謂世間禪、「二自樂」謂聲聞禪及緣覺禪；「著」者——世間禪著於自見、二乘禪著於涅槃；「退」謂世間禪（會退）；「盡」謂二乘禪（無餘涅槃時便盡）；「癡」者——那三種人的禪，如其所應，有「染癡」、有「無染癡」。「菩薩禪翻彼」者，謂翻轉那三種人的禪——為什麼？菩薩禪是「多樂、自樂、他樂」、是「不著、不退、無盡、無癡」。這就是禪定的清淨功德。
暗觸及二燈，如是三人智， 譬如日光照，菩薩智無比。
此偈顯般若波羅蜜的清淨功德。譬如在暗中以手觸物，凡夫之智也是這樣——為什麼？得境少、不明了、不恒定。譬如二盞燈在室中照物，聲聞之智及緣覺之智也是這樣——為什麼？得境少、漸明了、未極淨。譬如日光照物，菩薩之智也是這樣——為什麼？得遍滿、極明了、極清淨，如此無可相比。這就是菩薩般若的清淨功德。 （接著說六波羅蜜的八種無上功德。）
依類緣迴向，因智田依止， 如是八種勝，無上義應知。
八無上者：一依、二類、三緣、四迴向、五因、六智、七田、八依止。〔問〕這八者於六度中如何成「無上」？〔答〕以檀為例：檀依——由依菩薩故；檀類——此有三種：一物施（以捨自身命）、二無畏施（以救濟惡道、生死之畏）、三法施（以說大乘法）；檀緣——以大悲為緣而起；檀迴向——以求大菩提；檀因——以先世施業熏習的種子為因；檀智——以無分別智觀察三輪，不分別施者、受者、財物；檀田——田有五種人：一求人、二苦人、三無依人、四惡行人、五具德人，當知此中以『具德的勝人』為無上；檀依止——由三種依止：一依止信向、二依止思惟、三依止三昧（依止信向，如「分別修」中的信思惟所說；依止思惟，如「分別修」中的味、隨喜、希望三思惟所說；依止三昧，謂依金剛藏等定，如「勢力依止修」中所說）。如此「依」等八者無上故，檀得無上。如檀的八無上，戒等五波羅蜜的八無上應知也這樣。此中「品類無上」各別：戒的品類無上謂菩薩戒、忍的品類無上謂『來殺菩薩的人卑下劣弱（而菩薩能忍）』、精進的品類無上謂『修諸波羅蜜所對治者皆斷』、禪的品類無上謂菩薩的三摩提、智的品類無上謂『緣如如之境』；戒等由「勝田」而無上者，謂大乘法。其餘六種無上，如檀中所說。 （接著說檀與精進另有的「不共差別」功德。〔問〕檀的差別如何？）
施一令得樂，多劫自受苦， 尚捨為愛深，何況利翻彼？
若諸菩薩，施一個眾生令其得樂、自身卻多劫受貧窮苦，尚且布施無悋——由「愛深」故（愛深，謂大悲的差別）。何況『施一眾生令其得樂、自身多劫反獲大福利』（這種有利於己的施，菩薩更不會悋）？
乞者隨所欲，菩薩一切捨， 彼求為身故，利彼百種施。
此偈上半總說：隨那乞者所求，菩薩悉皆捨與。下半解釋：那乞者是為「自利」故、一切都想得，菩薩卻是為「利他」故、百種皆捨。
捨身尚不苦，何況餘財物？ 出世喜得故，起苦是無上。
菩薩捨身時，由「心」故不生苦——這心顯示菩薩在出世間。為什麼（不苦）？由得歡喜故。〔問〕這喜從何而得？〔答〕從『起苦（為他擔苦）』而得。所以「起苦」正是菩薩的無上之處，所以菩薩在出世間之上。
乞者一切得，得喜非大喜； 菩薩一切捨，喜彼喜大故。
乞者所須菩薩皆施，乞者得而生喜——這喜不是大喜。〔問〕為什麼？〔答〕由菩薩一切皆捨、喜那（乞者）得財，這喜為大，奪過了那（乞者之）喜。
乞者一切得，有財非見富； 菩薩一切捨，無財見大富。
此偈顯菩薩「財無盡」的差別：乞者一切都得到了、有了財，卻不見其為富；菩薩一切都捨了、沒了財，反見其為大富。
乞者一切得，非大饒益想； 菩薩一切捨，得大饒益想。
此偈顯菩薩「大悲」的差別：乞者一切都得到了，並不生「大饒益」之想；菩薩一切都捨了，反生「大饒益」之想。
乞者自在取，如取路傍果； 菩薩能大捨，餘人無是事。
此偈顯菩薩「無著」的差別：乞者自在地取（菩薩之物），就像取路旁的果子那樣（隨手可得、毫無妨難）；菩薩能這樣大捨，其餘的人沒有這回事。 （說檀不共功德差別已，接著說精進的不共功德差別。）
勝因依業種，對治等異故， 如是六種義，精進有差別。
精進有六種差別：一勝差別、二因差別、三依止差別、四業差別、五種差別、六對治差別。此偈總舉，餘偈別釋。
白法進為上，進亦是勝因， 及得諸善法，進則為依止。
此偈說精進的勝、因、依止三差別：「白法進為上」說勝差別（於一切善法中、精進最勝）、「進亦是勝因」說因差別（精進是無上之因）、「及得諸善法，進則為依止」說依止差別（由依止精進、得一切善法）。
現樂與世法，出世及資財， 動靜及解脫，菩提七為業。
此偈說精進的業差別，有七種：一得現法樂住、二得世間法、三得出世間法、四得資財、五得「動靜」（「動靜」者，由是世間、不究竟故）、六得解脫（由斷身見故）、七得菩提（由大菩提故）。
增減及增上，捨障亦入真， 轉依與大利，六說精進種。
此偈說精進的種差別，有六種：一增減精進（謂四正勤，令二惡法減、二善法增）、二增上精進（謂五根，由於解脫法為增上之義）、三捨障精進（謂五力，由那障礙不能障它）、四入真精進（謂七覺分，由見道而建立）、五轉依精進（謂八聖道分，由修道是究竟轉依之因）、六大利精進（謂六波羅蜜，由自利利他）。
種復有五異，弘誓將發行， 無下及不動，第五說無厭。
五異者：一弘誓精進（謂欲發起行）、二發行精進（謂現行諸善）、三無下精進（謂得大果、下劣之體已無）、四不動精進（謂寒熱等苦不能動）、五無厭精進（謂不以少得為足）。這五種，如經中所說，有『弘誓精進、現起精進、勇猛精進、堅固精進、不捨佛道精進』，於諸善法中、如其次第，應知（即此五異）。
三種下中上，由依三乘爾， 亦二下上覺，利有小大故。
那精進依「人」的差別，又說三種及二種。三種者，依三乘行人之差別，如其次第為下、中、上精進。〔問〕何故又說二種？〔答〕由『下覺、上覺』故——下覺依二乘行人、上覺依大乘行人，如其次第，說於「小利」及「大利」。為什麼？一為自利、一為他利。
財著煩惱著，厭著知足著， 四著不能退，對治分四種。
此偈說精進的對治差別。由對治四種著、而有四種不退，故說四種對治差別。〔問〕這怎麼說？〔答〕檀等諸行，由四著為礙而不得行：一財著（於財極悋）、二煩惱著（於財起染）、三厭著（於檀等行有退屈）、四知足著（於少施等便喜滿足）。行精進的人對治這四著、能得不退，故說四種對治差別。 （已說六波羅蜜功德，接著說六波羅蜜的互顯。）
相攝及差別，依法亦為因， 六度互相成，一切種分別。
六波羅蜜相互成就，自有四義：一相攝、二差別、三依法、四為因。相攝者：無畏施攝戒、忍二度（由此二度能與人無畏）；法施攝定、智二度（由此二度能與人法）；俱施攝精進一度（由此一度能行財、法二施）。〔問〕戒攝幾種？〔答〕攝善法戒，一切檀等皆攝。如此忍等也互攝，如其所應而作。差別者：檀等六種即為六施，謂施施、戒施、乃至般若施，皆於他人相續中建立檀等故。依法者：所有諸經、顯示所有檀等諸義，所有檀等諸義、又顯示所有諸經，處處相攝、應知。為因者：謂檀為戒等之因——為什麼？不顧財者方能行戒等；戒亦為施等之因——為什麼？比丘受護者方能捨一切所有而受用，住戒者方能具足忍等，又受「攝善法戒」即為檀等之因。如此忍等也互為因，如其所應而作。 （如此說六波羅蜜之義已，接著說四攝行。）
布施將愛語，利行并同利， 施平及彼說，建立亦自行。
四攝者：一布施攝、二愛語攝、三利行攝、四同利攝。「施平」即布施攝、「彼說」謂愛語攝（為他說那波羅蜜之義）、「建立」謂利行攝（建立眾生於波羅蜜中）、「自行」謂同利攝（建立他人之後、自己也同樣這樣行）。〔問〕何故說這四攝之體？〔答〕這是說『攝他的諸方便』。
攝他四方便，即是四攝性， 隨攝亦攝取，正轉及隨轉。
「布施」是隨攝方便（由財施隨他身而起攝）、「愛語」是攝取方便（由令無知、疑惑者領受其義）、「利行」是正轉方便（由此令他行諸善而轉）、「同利」是隨轉方便（菩薩自己如所說而行，眾生見了，先前未行善的、也隨之而行）。〔問〕四攝之業如何？
令器及令信，令行亦令解， 如是作四事，次第四攝業。
「布施」能令他「於法成器」（由隨順於財、則堪受法）、「愛語」能令他「於法起信」（由教其法義、彼疑得斷）、「利行」能令他「於法起行」（由如法依行）、「同利」能令他「得解脫」（由行淨、長時得饒益）。這就是四攝之業。〔問〕世尊也說「二攝」，這怎麼講？
四體說二攝，財攝及法攝； 財一法有三，次第攝四攝。
這四攝之體，世尊在別處說為「二攝」，謂財攝、法攝；即以二攝攝這四攝——財攝攝初一攝、法攝攝後三攝。〔問〕怎麼攝後三？〔答〕「法」有三種：一所緣法、二所行法、三所淨法，如其次第攝後三攝，應知。
下中上差別，如是四攝種， 倍無及倍有，亦純合三益。
四攝的種差別有三，謂下、中、上（由諸菩薩攝三乘人的差別）。由這三種差別，依次又有三益：一倍無益、二倍有益、三純有益。「倍無益」者，謂解行地菩薩所攝；「倍有益」者，謂入大地菩薩所攝；「純有益」者，謂八地以上菩薩所攝（由他決定能令眾生成就）。
菩薩欲攝眾，依此四方便， 大利及易成，得讚三益故。
若諸菩薩欲攝徒眾，一切都須依這四攝以為方便。為什麼？由一切大利得以成就故、由這是安樂容易的方便故、由能得諸佛稱揚故。
四攝於三世，恒時攝眾生， 成就眾生道，非餘唯四攝。
這四攝，於三世中已攝、當攝、現攝一切眾生，所以這四攝是『成熟眾生之道』，不是其餘的道（其餘的道無體）。 （別說六度、四攝已，接著以一偈總結前義。）
不著及寂靜，能耐將意勇， 不動并離相，亦攝攝眾生。
此偈上三句結「六度」之義（不著＝施、寂靜＝戒、能耐＝忍、意勇＝進、不動＝定、離相＝慧）、下一句結「四攝」之義，偈義如前面所解。菩薩以這六行、行這四攝，顯示六波羅蜜，成就自利利他；四攝的成就也是這樣。所以如其次第，先說六度、後說四攝。
（度攝品到此為止。）
Spanning fascicles seven and eight, this chapter presents the six perfections and the four means of gathering. It treats the perfections through ten topics: number, character, sequence, names, cultivation, distinctions, scope, countered obstructions, qualities, and mutual disclosure.
Having spoken of the skillful means of undertaking action, the text next speaks of "the perfections that are the accumulation gathered from action" — the six perfections. It begins with an udāna verse (a verse of summary).
Number, character, and sequence, name, cultivation, distinctions, and scope, the countering of obstructions, qualities, mutual disclosure — know these as the ten topics of the perfections.
The six perfections should be known through ten topics: (1) the fixing of the number — why six are established; (2) their character; (3) their sequence; (4) the meaning of their names; (5) their cultivation; (6) their distinctions; (7) their scope of practice; (8) the countering of obstructions; (9) their qualities; (10) their mutual disclosure. The six verses that follow explain, from six angles, why the number of the perfections is exactly six.
Livelihood, self, retinue, and the arising [of works] — the first four accomplish these; the fifth [ensures] the afflictions do not defile; the sixth [ensures] action is not distorted.
(1) The number of the perfections is fixed at six so as to gather the three matters of self-benefit — namely, advancement, freedom from defilement, and freedom from distortion. The first four perfections, in their order, cause "four matters to advance": first, the accomplishment of livelihood (through giving); second, the accomplishment of self (through discipline); third, the accomplishment of one's retinue (through patience — one who practices patience is loved by many); fourth, the accomplishment of the arising [of works] (through vigor — every undertaking is brought to completion by it). The fifth, the perfection of meditation, causes the afflictions "not to defile" (by its power the afflictions are subdued); the sixth, the perfection of wisdom, causes action "not to be distorted" (because one knows all one's doings as they really are).
Giving to others and not harming them, and enduring their harm — these benefit others; having a cause, settling the mind, and liberation — these benefit oneself.
(2) The number is fixed at six so as to gather the six matters of the twofold benefit. First, to gather the three matters of benefiting others, the first three perfections are established, so that right effort arises — in order: (1) giving to others, (2) not harming others, (3) enduring the harm others do. Then, to gather the three matters of self-benefit, the latter three perfections must be established, so that right effort arises — in order: (1) "having a cause" (by relying on vigor), (2) "settling the mind" (because when the mind is unsettled, this settles it), (3) "liberation" (because when the mind is already settled, this liberates it).
Making [others] want nothing and unharmed, enduring their harm, and not turning back, turning [them] toward [the Dharma] and expounding it well — benefiting others is itself one's own accomplishment.
(3) The number is fixed at six so as to gather the six matters of benefiting others. The bodhisattva, practicing the six perfections, in turn causes others to "want for nothing in their livelihood" (giving), to "be unharmed" (discipline), to have "their harm endured" (patience), to "not turn back" (helping others' undertakings with vigor so that they do not regress), to "turn toward [the Dharma]" (drawing them by the power of supernormal ability toward the true Dharma), and to receive "good exposition" (severing their doubts by wisdom). When the bodhisattva benefits others thus, this is itself self-benefit — for what is done for others is just as what is done for oneself, and through this one attains great awakening.
Undefiled and deeply reverent, non-regression of two kinds, and non-discrimination of two kinds — these fully embrace the causes of the Great Vehicle.
(4) The number is fixed at six so as to gather the four causes of the Great Vehicle. First, "undefiled" — when the bodhisattva practices giving, he is undefiled toward wealth, because he has no clinging attachment. Second, "deeply reverent" — when he undertakes discipline, he holds the precepts and trainings in the deepest reverence. Third, "non-regression of two kinds" — in practicing patience and vigor, both are without regression: the one who practices patience does not regress under the suffering wrought by sentient and non-sentient causes; the one who practices vigor does not regress in cultivating wholesome dharmas. Fourth, "non-discrimination of two kinds" — in practicing meditation and wisdom, both are without discrimination, because tranquillity and insight (奢摩他·毘鉢舍那, śamatha and vipaśyanā, calm abiding and clear seeing) are held in even balance. These four causes exhaust every cause of the Great Vehicle.
Unattached and undistracted, not forsaking, and increasing, purifying [the obstruction of] the afflictions and [the obstruction of] wisdom — these fully embrace the [six] paths.
(5) The number is fixed at six so as to gather the six paths of the Great Vehicle. 〔Question〕 What is meant by "path"? 〔Answer〕 That which has skillful means is a path. Here: the perfection of giving (檀波羅蜜; dāna-pāramitā) is a path in being unattached to all wealth — because in giving one leaves off defiled attachment to its objects; the perfection of discipline (尸波羅蜜; śīla-pāramitā) is a path in being undistracted amid all objects — because when one seeks and receives the precepts, all distractions of mind are gathered and settled, and because a monk dwelling in restraint, when seeking objects, cannot be moved by any distraction of action; the perfection of patience (羼提波羅蜜; kṣānti-pāramitā) is a path in not forsaking any sentient being — because one gives rise to no weariness toward any unbeneficial deed done to one; the perfection of vigor (毘梨耶波羅蜜; vīrya-pāramitā) is a path in the increasing of all wholesome practice — because vigor, once aroused, causes wholesome dharmas to grow; the perfection of meditation (禪波羅蜜; dhyāna-pāramitā) is a path in causing the obstruction of the afflictions to be purified; the perfection of wisdom (般若波羅蜜; prajñā-pāramitā) is a path in causing the obstruction of wisdom [the cognitive obstruction] to be purified. These six paths exhaust every path of the Great Vehicle.
To gather the three trainings, six perfections are taught: the first three [gather] two, [then] the first one; the last two [gather] two, one, [and] three.
(6) The number is fixed at six so as to gather the three higher trainings. The first three perfections are established to gather the first, the higher training in discipline — for discipline has two aspects, the "core" and its "auxiliaries": discipline (尸羅, śīla) is the core, while giving and patience are its auxiliaries (why? because being ungrudging with wealth when others enjoy it, and not repaying blows or abuse when guarding oneself, both help discipline to succeed). The latter two perfections are established to gather, in order, the two higher trainings in mind and wisdom. The fourth perfection, vigor, established singly, should be known to gather all three higher trainings — for all three trainings have vigor as their companion. (Having fixed the number of the six perfections at six, the text next discloses their character.)
Analyze the substance of the six perfections: each has four characters — countering obstructions, joining with wisdom, fulfilling wishes, and maturing beings.
When bodhisattvas cultivate the perfections, each has four characters: (1) countering obstructions — giving and the rest, in order, counter greed, moral failing, ill-will, indolence, distraction, and delusion; (2) joining with wisdom — all are practiced together with non-conceptual knowledge (無分別智, nirvikalpa-jñāna), because one penetrates the no-self of dharmas; (3) fulfilling wishes — giving grants to one who seeks wealth whatever he wishes; discipline, for one who seeks the precepts, guards and instructs him in body, speech, and mind as he wishes; patience grants gladness to one who repents; vigor helps as one wishes the one who undertakes work; meditation imparts the teaching as one wishes to the one who trains in concentration; wisdom decides as one wishes for the one in doubt; (4) maturing beings — first drawing them in by giving, one then matures them by the Dharma of the three vehicles as fits each; or, having first established them in discipline and the rest, one then matures them by the three vehicles — this too is so. (Having disclosed the character of the six perfections, the text next speaks of their sequence.)
Before and after, lower and higher, coarse and fine — thus they arise in sequence; so are the six perfections taught, and their "not being disordered" has three causes.
That the sequence of the six perfections "is not disordered" has three causes: (1) before and after — the later arises in dependence on the earlier: because one does not cling to wealth, one can uphold discipline; having upheld discipline, one can give rise to patience; having patience, one can give rise to vigor; having vigor, one can give rise to meditation; having meditation, one can understand the true Dharma; (2) lower and higher — the earlier is lower, the later higher: giving is lower and discipline higher, and so on up to meditation lower and wisdom higher; (3) coarse and fine — the earlier is coarse, the later fine: giving is coarse and discipline fine, and so on up to meditation coarse and wisdom fine (why divide coarse and fine? the coarse is easy to enter and to do, the fine hard to enter and to do). (Having spoken of the sequence, the text next explains the meaning of the six names.)
Removing poverty and bringing coolness, breaking ill-will and building the wholesome, holding the mind and truly understanding — such is said to be the meaning of the six practices.
Because it can "remove poverty," it is named giving; because it can "bring coolness," it is named discipline (for in one who possesses the precepts the burning heat of the afflictions amid the marks of objects is quenched); because it can "break ill-will," it is named patience (patience can break ill-will and bring it to an end); because it can "build the wholesome," it is named vigor (it establishes wholesome dharmas by the power of vigor); because it can "hold the mind," it is named meditation (it gathers and holds the inner mind); because it can "understand the true Dharma," it is named wisdom (it comprehends the ultimate truth). (Having explained the meaning of the six names, the text next speaks of the cultivation of the six perfections.)
By object, by intention, and by mind, by skillful means, and by power — know that the cultivation of the six practices is taught to have five supports.
Bodhisattvas cultivating the perfections have five kinds of support: (1) the support of object, (2) the support of reflection, (3) the support of mind, (4) the support of skillful means, (5) the support of power.
The support of object in cultivating the perfections is of four kinds: (1) the support of cause (cultivating by the power of the lineage, gotra), (2) the support of fruition (cultivating by the power of one's own accomplished person), (3) the support of vow (cultivating by the power of past vows), (4) the support of number (cultivating by the power of wisdom).
The support of reflection in cultivating the perfections is likewise of four kinds: (1) reflection of faith (giving rise to faith in the teaching that accords with the perfections), (2) reflection of relish (seeing the flavor of the qualities within the perfections), (3) reflection of rejoicing (rejoicing in all the perfections of all beings throughout all world-realms), (4) reflection of aspiration (arousing aspiration toward the surpassing perfections one and others will have in the future).
The support of mind in cultivating the perfections is of six kinds: (1) the untiring mind, (2) the vast mind, (3) the mind of supreme gladness, (4) the mind of supreme benefit, (5) the undefiled mind, (6) the well-purified mind. 〔What are the six minds of "cultivating giving"?〕 — If a bodhisattva, with the seven treasures of world-realms as many as the sands of the Ganges, together with his own body and life, gives to a single sentient being in a single instant, and does so on and on until the whole realm of beings is exhausted (giving thus to each and every one), his aspiration being to mature them all toward unsurpassed awakening — if by such a portal he gives and yet his mind is never sated, this mark of mind is called the untiring mind of cultivating giving. If a bodhisattva, giving thus, from the very first is uninterrupted and continuous all the way to buddhahood, without a single instant of break or decline, this mark of mind is called the vast mind of cultivating giving. If a bodhisattva, in gathering others by giving, gives rise to a joy so weighty that it surpasses the joy of the recipient when he receives the wealth, this mark of mind is called the mind of supreme gladness of cultivating giving. If a bodhisattva, in gathering others by giving, sees the other receiving the goods as "greatly benefiting me," and not "my own using them is the great benefit" — why? because gathering others by giving is precisely the cause of my accomplishing unsurpassed awakening — this mark of mind is called the mind of supreme benefit of cultivating giving. If a bodhisattva, giving thus widely, seeks neither gratitude nor reward, this mark of mind is called the undefiled mind of cultivating giving. If a bodhisattva, giving thus widely, dedicates all the merit gathered and the fruit obtained to all sentient beings, not taking them for himself, and shares them with all sentient beings, turning them over toward unsurpassed awakening, this mark of mind is called the well-purified mind of cultivating giving. 〔What are the six minds of "cultivating discipline and the rest"?〕 — Suppose a bodhisattva has bodies as many as the sands of the Ganges; each body has a life-span of Ganges-sands of eons; in each life-span he lacks every means of livelihood; and in that destitution a mass of fire fills the whole trichiliocosm. With these many bodies, through these many lifetimes, within this mass of fire, the bodhisattva assumes the four postures of walking, standing, sitting, and lying, and in a single instant cultivates but one precept, and does so on and on until the whole heap of precepts is exhausted, until the whole heap of wisdom is exhausted, so as to attain unsurpassed awakening — if the bodhisattva cultivates thus and his mind is never sated, this mark of mind is called the untiring mind of cultivating discipline and the rest. If a bodhisattva, from his first cultivation of discipline all the way to his cultivation of wisdom, until he sits upright at the seat of awakening, is without interruption, this mark of mind is called the vast mind of cultivating discipline and the rest. If a bodhisattva, gathering others by cultivating discipline and the rest, gives rise to a joy so weighty that it surpasses the joy of the one gathered when he receives the benefit, this is called the mind of supreme gladness of cultivating discipline and the rest. If a bodhisattva, gathering others by cultivating discipline and the rest, sees the other gaining benefit as "greatly benefiting me," and not "my own benefit is the great benefit," this is called the mind of supreme benefit of cultivating discipline and the rest. If a bodhisattva, in cultivating discipline and the rest, seeks neither gratitude nor reward, this is called the undefiled mind of cultivating discipline and the rest. If a bodhisattva, cultivating discipline and the rest widely, dedicates all the merit gathered and the fruit obtained to all sentient beings, not taking them for himself, and shares them with all sentient beings, turning them over toward unsurpassed awakening, this is called the well-purified mind of cultivating discipline and the rest.
The support of skillful means in cultivating the perfections is of three kinds — these three are the "purity of the three spheres" [of giver, receiver, and gift]; this purity comes of taking non-conceptual knowledge as skillful means; by this skillful means all mental undertakings are accomplished.
The support of power in cultivating the perfections is likewise of three kinds: (1) the power of person (know this to be the Buddha's self-nature body [自性身; 法身 dharma-body, svābhāvika-kāya] and enjoyment body [食身; 玄奘系 受用身, sāṃbhogika-kāya]), (2) the power of practice (know this to be the Buddha's emanation body [化身, nairmāṇika-kāya] — by this emanation body, in all forms and for all sentient beings, he manifests every wholesome practice), (3) the power of teaching (namely, expounding all modes of the six perfections without impediment).
〔Fascicle 8〕
(Having spoken of the cultivation of the six perfections, the text next speaks of their distinctions. The distinctions of the six perfections each have six meanings: (1) intrinsic nature, (2) cause, (3) fruit, (4) function, (5) association, (6) classes.)
Giving to another and joint intention, two accomplishments and twofold gathering, abiding fully in ungrudgingness — Dharma, wealth, and fearlessness, the three.
This verse clarifies the six meanings of the perfection of giving: giving to another is the "intrinsic nature" of giving (giving one's own goods to recipients); joint intention is the "cause" of giving (it arises together with the wholesome root of non-greed and with intention); two accomplishments is the "fruit" of giving (through the accomplishment of wealth and the accomplishment of person — the accomplishment of person fully embraces the five matters beginning with life, as the Sūtra of the Five Matters says: by giving food and drink one gains five things — first life, second beauty, third strength, fourth ease, fifth eloquence); twofold gathering is the "function" of giving (through fulfilling both the gathering of self and of others, and the fulfilling of great awakening); abiding fully in ungrudgingness is the "association" of giving (through dwelling fully in the mind of one who is ungrudging); Dharma, wealth, and fearlessness, the three is the "classes" of giving (there are three classes: first the giving of Dharma, second the giving of wealth, third the giving of fearlessness). These six meanings the wise should know and should practice.
The six branches, ending the bounds of existence, the good destinies, and upholding and the rest, the accumulation of merit fully — the twofold gain is of two kinds.
This verse clarifies the six meanings of the perfection of discipline: the six branches is the "intrinsic nature" of discipline (dwelling in the fulfillment of possessing the precepts and receiving and training in all the trainings); ending the bounds of existence is the "cause" of discipline ("ending" is nirvāṇa — one receives and practices discipline in order to seek nirvāṇa, to cross the bounds of the [realms of] "existence"); the good destinies is the "fruit" of discipline (the good destinies, and the five successive settlings of mind beginning with "non-remorse," are all gained through discipline); upholding and the rest is the "function" of discipline — discipline has three capacities: first, it can uphold (it upholds all qualities, like the great earth), second, it can calm (it quells the burning heat of all the afflictions), third, it is fearlessness (because it can keep the conditions for all faults from arising — since it does not give rise to faults, how could it fear "giving rise to faults"?); the accumulation of merit fully is the "association" of discipline (through the deeds of body, speech, and mind being wholesome at all times); the twofold gain is of two kinds is the "classes" of discipline — the two gains being the "gain by reception" and the "gain by nature": the gain by reception embraces the restraint of the code of individual liberation (波羅提木叉, prātimokṣa), while the gain by nature embraces the restraint of meditation and the uncontaminated restraint.
Not repaying, enduring, and knowing — its nature; great compassion and reliance on Dharma, the five virtues and the twofold benefit, possessing the supreme, [and] those three kinds.
This verse clarifies the six meanings of the perfection of patience: not repaying, enduring, and knowing is the "intrinsic nature" of patience — these three are, in order, the intrinsic nature of the three patiences: not-repaying is the nature of "patience under others' abuse," enduring is the nature of "patience amid suffering," knowing is the nature of "patience in contemplating dharmas"; great compassion and reliance on Dharma is the "cause" of patience (first, great compassion as cause; second, reliance on Dharma as cause — "reliance on Dharma" means receiving the precepts and wide learning); the five virtues is the "fruit" of patience, as the scripture says patience gains five fruits: first, one gains little enmity and envy; second, one does not break others' hearts; third, one gains joy and ease; fourth, one gains freedom from remorse at death; fifth, when the body perishes one is born in the heavens; the twofold benefit is the "function" of patience (through the three patiences one can do the two works of self-benefit and benefiting others, as the scripture verse says: doing those two works, benefiting self and others — knowing another is angry, one quells one's own [anger] toward him); possessing the supreme is the "association" of patience (patience, being hard to practice, is called supreme; possessing this supremacy is called association, as the scripture says: patience is the highest, for it is hard to practice); those three kinds is the "classes" of patience (its person has three classes: first, patience under others' abuse; second, patience amid suffering; third, patience in contemplating dharmas).
Toward the wholesome and toward the right, valor; possessing faith and possessing zeal; the increase of mindfulness, and countering; possessing virtue, [and] those seven kinds.
This verse clarifies the six meanings of the perfection of vigor: toward the wholesome, toward the right, valor is the "intrinsic nature" of vigor (it says "wholesome" to bar valor spent on other, miscellaneous deeds; it says "right" to exclude valor spent on the liberation taught by non-Buddhist paths); possessing faith and possessing zeal is the "cause" of vigor (vigor arises through faith and aspiration); the increase of mindfulness is the "fruit" of vigor (the qualities of mindfulness, concentration, and the rest arise in turn through vigor); countering is the "function" of vigor (as the scripture says: one who arouses vigor can attain an abiding of ease, unmixed with any evil and unwholesome dharmas); possessing virtue is the "association" of vigor (through possessing the qualities of non-greed and the rest); those seven kinds is the "classes" of vigor — its person has seven classes of vigor: first, vigor in training in discipline; second, vigor in training in concentration; third, vigor in training in wisdom; fourth, vigor of body; fifth, vigor of mind; sixth, uninterrupted vigor; seventh, reverent vigor.
Settling the mind and mindfulness-and-vigor, ease arising and abiding-through-[the powers], foremost among all dharmas — its classes are three and again three.
This verse clarifies the six meanings of the perfection of meditation: settling the mind is the "intrinsic nature" of concentration (through the mind settling inwardly); mindfulness-and-vigor is the "cause" of concentration (through mindfulness one does not lose the object; relying on vigor, meditation arises); ease arising is the "fruit" of concentration (it is a means of leaving regression, and its fruit is not empty); abiding-through-[the powers] is the "function" of concentration — "through" means the five supernormal abilities, "abiding" means the three abidings (the noble abiding, the divine abiding, the pure abiding [梵住, brahmavihāra]); meditation causes the five abilities and the three abidings all to be gained and dwelt in with mastery; foremost among all dharmas is the "association" of concentration (as the scripture says: concentration [三摩提, samādhi] is foremost among all dharmas); its classes are three and again three is the "classes" of concentration — its person has two sets of three classes: first, the three of "with application and examination, without application but with examination, and without application or examination"; second, the three of "accompanied by joy, accompanied by ease, and accompanied by equanimity."
Right discernment and holding through concentration, good liberation and life-and-speech, foremost among all dharmas — it too has three kinds.
This verse clarifies the six meanings of the perfection of wisdom: right discernment is the "intrinsic nature" of wisdom (through leaving off wrong deeds and the deeds known to the world, it rightly discerns the supramundane Dharma); holding through concentration is the "cause" of wisdom (concentration holds wisdom, so that one understands dharmas as they really are); good liberation is the "fruit" of wisdom (namely, gaining good liberation from what is defiled — through mundane, supramundane, and great-supramundane right discernment); life-and-speech is the "function" of wisdom (through "the life of wisdom" and "good exposition" — "the life of wisdom" means taking that unsurpassed right discernment as one's life; "good exposition" means rightly expounding the true Dharma); foremost among all dharmas is the "association" of wisdom (as the scripture says: wisdom [般若, prajñā] is highest among all dharmas); it too has three kinds is the "classes" of wisdom — its person has three classes of right discernment: the mundane, the supramundane, and the great-supramundane. (Having spoken of the distinctions of the six perfections, the text next speaks of their scope of practice.)
All pure and wholesome dharmas — know them as distracted, concentrated, and both; the six perfections, in all, are three pairs, and this class embraces them all.
"All pure and wholesome dharmas" are the practice-dharmas of giving and the rest. Know that these practice-dharmas are gathered, in all, into three kinds: (1) distracted, (2) concentrated, (3) both. The "distracted" are embraced by the first two perfections (giving and discipline, which are unsettled); the "concentrated" are embraced by the last two perfections (meditation and true wisdom, which are settled); the "both" are embraced by the middle two perfections (patience and vigor, which run through both settled and unsettled). (Having spoken of the scope of practice, the text next speaks of the obstructions the six perfections counter.)
Because giving leaves seven attachments, seven kinds of "non-attachment" are taught; know that in the remaining five perfections the countering of the seven is just the same.
Giving has seven attachments; the bodhisattva, in practicing giving, leaves these seven, and so seven kinds of "non-attachment" are taught: (1) attachment to wealth, (2) attachment to slackness, (3) attachment to partiality, (4) attachment to gratitude, (5) attachment to reward, (6) attachment to obstruction (namely, the failure to sever the "latent tendency of greed" that giving counters), (7) attachment to distraction (distraction is of two kinds: first, distraction of inferior intention — seeking the lesser vehicle; second, distraction of discrimination — discriminating the three spheres [of giver, receiver, gift]). Know that the remaining five perfections likewise each have seven attachments, and because they leave the seven, each too is said to have seven non-attachments. There are points of difference here: the counterpart of giving's "attachment to wealth," in discipline and the other five, is the "leaving of the first attachment" — discipline leaves the attachment of moral failing, patience leaves the attachment of ill-will, vigor leaves the attachment of indolence, meditation leaves the attachment of a distracted mind, wisdom leaves the attachment of delusion. That discipline and the rest "leave the attachment of obstruction" is because their latent tendencies of obstruction are all severed; that they "leave the attachment of discrimination" is because, as regards their three spheres, they discriminate none. (Having spoken of the obstructions the six perfections counter, the text next speaks of their qualities — and here first the quality of benefiting others.)
Ever forsaking body and life, free of seeking, out of pity for others — by giving he builds [beings toward] awakening; embraced by wisdom, the giving is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of giving: "ever forsaking body and life" means the bodhisattvas at all times give their own body and life to all who seek; "free of seeking, out of pity for others" means they seek neither gratitude nor pleasant fruit, since they take great compassion as their cause; "by giving he builds [beings toward] awakening" means that through giving he establishes all sentient beings in the awakening of the three vehicles; "embraced by wisdom, the giving is inexhaustible" means this giving, embraced by non-conceptual knowledge, has merit inexhaustible even unto the nirvāṇa-without-remainder, endlessly benefiting all sentient beings.
Ever guarding the precepts with zeal, free of [craving] the precepts and the good destinies, by discipline he builds [beings toward] awakening; embraced by wisdom, the discipline is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of discipline: "ever guarding the precepts with zeal" — the bodhisattva has three heaps of discipline: first, the discipline of restraint; second, the discipline of gathering wholesome dharmas; third, the discipline of gathering sentient beings; the first has "restraint" as its substance, the latter two have "zeal" as their substance, and the bodhisattvas guard them at all times; "free of [craving] the precepts and the good destinies" means he does not cling to "gaining the precepts," nor does he seek pleasant fruit. (The remaining lines are as in giving.)
Ever enduring others' abuse, free of seeking, of fear, of incapacity, by patience he builds [beings toward] awakening; embraced by wisdom, the patience is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of patience: "ever enduring others' abuse" means the bodhisattvas, at all times, when all sentient beings assail them with every kind of harshest harm, are able to endure it all; "free of seeking, of fear, of incapacity" means [they endure] not seeking gratitude, not seeking the good destinies, not out of dread, not out of incapacity.
Ever vowing to strive and act, slaying the thieves [is] unsurpassed, by vigor he builds [beings toward] awakening; embraced by wisdom, the vigor is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of vigor: "ever vowing to strive and act" means the bodhisattvas cultivate vigor beyond compare, with two intrinsic natures: first, the great vow as its nature; second, zealous skillful means as its nature; "slaying the thieves [is] unsurpassed" means the bodhisattva cultivates vigor solely to slay the thieves of affliction, his own and others', in order to attain unsurpassed awakening.
Ever practicing the concentrations, forsaking meditation to be born in lowly states, by meditation he builds [beings toward] awakening; embraced by wisdom, the meditation is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of meditation: "ever practicing the concentrations" means the bodhisattvas embrace and cultivate the boundless concentrations; "forsaking meditation to be born in lowly states" means they forsake that abiding in the unsurpassed bliss of meditation and come to be born in lowly places — why? out of great compassion.
Ever understanding the true and the further objects, unattached even to the Buddha's cessation, by wisdom he builds [beings toward] awakening; embraced by compassion, the wisdom is inexhaustible.
This verse discloses the other-benefiting quality of the perfection of wisdom: "ever understanding the true and the further objects" — "understanding the true" means the mark of the equality of the ultimate truth, namely the knowledge of the twofold no-self of persons and dharmas; "the further objects" means the boundless — the distinctions of names, marks, and the like; "unattached even to the Buddha's cessation" — "the Buddha's cessation" means nirvāṇa; the bodhisattvas, cultivating wisdom, are unattached even to the Buddha's nirvāṇa — how much less would they seek saṃsāra? Here the first five perfections, embraced by non-conceptual knowledge, are inexhaustible in merit even unto the nirvāṇa-without-remainder; the perfection of wisdom, embraced by great compassion, never forsakes sentient beings and so is inexhaustible in merit. (Having severally spoken, in six verses, of the quality of benefiting others, the text next states the foregoing meaning as a whole in one verse.)
Vast, and free of seeking, supreme, and inexhaustible: know that in each and every perfection, all four qualities are alike.
The four qualities are: (1) the quality of vastness, (2) the quality of freedom from seeking, (3) the quality of supremacy, (4) the quality of inexhaustibility. In the preceding six verses, the first line of each verse discloses the "quality of vastness" (benefiting a great many sentient beings), the second line the "quality of freedom from seeking," the third line the "quality of supremacy," the fourth line the "quality of inexhaustibility." (The text next speaks of the purifying qualities of the six perfections.)
Gaining the sight, and the wish fulfilled, and the seeking joined — three joys; the bodhisattva's joys are the reverse, because when the [beggar's joy] fails, his compassion is utmost.
This verse discloses the purifying quality of the perfection of giving. The beggar gives rise to three joys toward the bodhisattva: (1) joy on gaining the sight [of him], (2) joy when his wish is fulfilled (his request granted), (3) joy at the "seeking of the sight and the seeking of the fulfillment" (for when he does not gain the sight or the fulfillment, no joy arises). The bodhisattva, for his part, at all times toward the beggar reverses those three joys and likewise gives rise to three joys: (1) joy on gaining the sight of him, (2) joy on fulfilling his wish, (3) joy at the "seeking to see him and seeking to fulfill him." Here it should be known that the beggar's three joys do not match the bodhisattva's three joys — why? because the bodhisattva is fully endowed with great compassion.
One's own body, wealth, and retinue — out of compassion he ever gladly gives [these]; those three, the deeds of forsaking [harm] — for what reason would he not restrain them?
The following discloses the purifying quality of the perfection of discipline. This verse clarifies the forsaking of the "three bodily misdeeds": the bodhisattva, out of great compassion, even his own body, his own wealth, and his own retinue ever gladly gives to others — how much more, toward another's body, wealth, and retinue, would he fail to restrain those three deeds of forsaking [harm] (non-killing, non-stealing, non-sexual-misconduct)? (He must surely restrain them.)
Not clinging, and impartial, fearless, and giving to all — his compassion being utmost, for what reason would he harm another and speak falsely?
This verse clarifies the forsaking of the misdeed of "false speech." All false speech arises from four causes: (1) for self-benefit (clinging to body and life), (2) for benefiting another (benefiting one he loves), (3) out of fear (dreading the king's law), (4) for seeking wealth (having some need). The bodhisattva is not so: (1) he is "not clinging" (not clinging to body and life), (2) he is "impartial" (gaining a mind that holds another's body and one's own as equal), (3) he is "fearless" (having left the five fears), (4) he is "giving to all" (giving all his goods to all people). The bodhisattva's compassion being ever deep, for what reason would he harm another and give rise to false speech?
Working impartial benefit, out of great compassion dreading others' suffering, and ever striving to mature beings — he is utterly far from the three [verbal] faults.
This verse clarifies the forsaking of the remaining "three verbal" misdeeds. The bodhisattva ever works impartial benefit for all sentient beings — how could he wish to break up another's retinue and so commit divisive speech? The bodhisattva, out of great compassion, ever wishes to draw out the suffering of all sentient beings, and dreads exceedingly the suffering of others — how could he wish to bring suffering to another and so commit harsh speech? The bodhisattva ever practices right striving, ever wishing to mature all sentient beings — how could he wish not to mature another and so commit idle speech? Therefore the bodhisattva can be utterly far from these three verbal faults.
Giving to all, and possessed of compassion, [and] utterly good at the dependently-arisen Dharma — for what reason could he not restrain the three afflictions of the mental sphere?
This verse clarifies the forsaking of the "three mental" misdeeds. Through giving all his goods, the bodhisattva leaves the affliction of greed; through great compassion, he leaves the affliction of ill-will; through being utterly good at penetrating the dependently-arisen Dharma, he leaves the affliction of wrong view. All such distinctions of the countering of moral failing are the bodhisattva's purifying quality of discipline.
The harmer he regards as a benefactor, and toward suffering matters a thought of gladness arises; the bodhisattva being thus, whom does he endure, and what is there to endure?
This verse discloses the purifying quality of the perfection of patience. "The harmer he regards as a benefactor" means the bodhisattva, toward the one who does no benefit, on the contrary gives rise to the thought of "benefactor" (he is precisely my cause for accomplishing patience), and so should practice patience — why? because he is the cause for accomplishing patience. "Toward suffering matters a thought of gladness arises" means the bodhisattva, amid matters of suffering, further gives rise to a thought of "gladness" — why? because it is the cause for accomplishing the benefit of others. The bodhisattva, then, having no place from which "the thought of one who does no benefit" arises, and no place from which "the thought of suffering" arises — toward whom does he then rouse patience, and toward what matter does he rouse patience? (At this point patience has no mark of "one who endures and what is endured.")
The bodhisattva has severed the thought of "other," and loves others more than he loves himself; in matters hard to do for others, his vigor finds no difficulty.
This verse discloses the purifying quality of the perfection of vigor. The bodhisattva, doing for others the vigor that is hard to do, on the contrary does not feel it hard — why? because the "thought of other and self" is already severed, and because at all times he "loves others more than he loves himself." The bodhisattva, striving thus for others, how could he still feel it hard to do? Therefore vigor is pure.
The lesser bliss, the twofold self-bliss, [with] attachment, regression, and exhaustion, out of delusion — such is said to be the meditation of the three [kinds of] persons; the bodhisattva's meditation reverses theirs.
This verse discloses the purifying quality of the perfection of meditation. "The lesser bliss" means the mundane meditation; "the twofold self-bliss" means the meditation of the listeners (śrāvakas) and of the solitary awakeners (pratyekabuddhas); as for "attachment" — mundane meditation is attached to one's own views, the two-vehicle meditation is attached to nirvāṇa; "regression" means the mundane meditation [which can regress]; "exhaustion" means the two-vehicle meditation (it is exhausted at the time of nirvāṇa-without-remainder); as for "delusion" — the meditation of those three [kinds of] persons, as fits each, has defiled delusion and has undefiled delusion. "The bodhisattva's meditation reverses theirs" means it reverses the meditation of those three [kinds of] persons — why? because it is "abundant in bliss, self-bliss, and bliss for others," and is "unattached, non-regressing, inexhaustible, and undeluded." This is the purifying quality of meditation.
Touch in the dark, and two lamps — such are the knowledges of the three [kinds of] persons; like the light of the sun shining — the bodhisattva's knowledge is beyond compare.
This verse discloses the purifying quality of the perfection of wisdom. Just as one touches things with the hand in the dark, so too is the knowledge of the ordinary person — why? because it gains little of its object, is unclear, and is not steady. Just as two lamps light things in a room, so too are the knowledge of the listener and the knowledge of the solitary awakener — why? because they gain little of their object, grow clearer [only] gradually, and are not utterly pure. Just as the sun's light shines on things, so too is the bodhisattva's knowledge — why? because it gains the whole extent [of its object], is utterly clear, and is utterly pure, thus beyond compare. This is the purifying quality of the bodhisattva's wisdom. (The text next speaks of the eightfold unsurpassed quality of the six perfections.)
Reliance, class, condition, dedication, cause, wisdom, field, [and] support — know these eight as the unsurpassed kinds; their meaning is unsurpassed.
The eight unsurpassables are: (1) reliance, (2) class, (3) condition, (4) dedication, (5) cause, (6) wisdom, (7) field, (8) support. 〔Question〕 How do these eight become "unsurpassed" within the six perfections? 〔Answer〕 Take giving as the example: the reliance of giving — through relying on the bodhisattva; the class of giving — this is of three kinds: first, the giving of goods (by forsaking one's own body and life), second, the giving of fearlessness (by rescuing from the dread of the evil destinies and of birth-and-death), third, the giving of Dharma (by expounding the Great Vehicle's Dharma); the condition of giving — arising with great compassion as its condition; the dedication of giving — dedicated to the seeking of great awakening; the cause of giving — the seed perfumed by the deed of giving in former lives as its cause; the wisdom of giving — with non-conceptual knowledge observing the three spheres, discriminating neither giver, nor receiver, nor gift; the field of giving — the field is of five kinds of person: first, one who seeks; second, one who suffers; third, one without refuge; fourth, one of evil conduct; fifth, one endowed with virtue — know that here the "superior person endowed with virtue" is the unsurpassed [field]; the support of giving — through three kinds of support: first, resting on faithful inclination; second, resting on reflection; third, resting on concentration (resting on faithful inclination is as stated for the reflection of faith in "the cultivation of distinctions"; resting on reflection is as stated for the three reflections of relish, rejoicing, and aspiration in "the cultivation of distinctions"; resting on concentration means resting on such concentrations as the Vajra-Store, as stated in "the cultivation of the support of power"). Because these eight, "reliance" and the rest, are unsurpassed, giving is unsurpassed. As with the eightfold unsurpassed of giving, so should the eightfold unsurpassed of discipline and the other five perfections be known. Here the "unsurpassed class" differs for each: the unsurpassed class of discipline is the bodhisattva's discipline; the unsurpassed class of patience is that "the one who comes to slay the bodhisattva is base and weak (and yet the bodhisattva can endure him)"; the unsurpassed class of vigor is that "all that the cultivation of the perfections counters is severed"; the unsurpassed class of meditation is the bodhisattva's concentration; the unsurpassed class of wisdom is "taking suchness as one's object." That discipline and the rest are unsurpassed through the "superior field" is because [their field] is the Great Vehicle's Dharma. The remaining six [kinds of] unsurpassedness are as stated for giving. (The text next speaks of the further "distinctive" quality that giving and vigor uniquely have. 〔Question〕 What is the distinction of giving?)
Giving to one to make him gain ease, himself bearing suffering for many eons — even this he forsakes [without stint], because his love is deep; how much more when the benefit is the reverse?
If a bodhisattva, giving to a single sentient being to make him gain ease, himself for many eons bears the suffering of poverty, even this he gives without stint — because his "love is deep" (deep love means a distinction of great compassion). How much more would he not stint at "giving to a single sentient being to make him gain ease, while himself gaining, for many eons in reverse, great benefit and merit" (such giving, which benefits himself as well, the bodhisattva would all the less stint)?
Whatever the beggar wishes, the bodhisattva forsakes it all; that one seeks for the sake of self, but [the bodhisattva] gives a hundredfold to benefit that one.
The first half of this verse states in general: whatever the beggar seeks, the bodhisattva forsakes and gives it all. The second half explains: that beggar, for the sake of "self-benefit," wishes to gain everything; the bodhisattva, for the sake of "benefiting others," forsakes it all a hundredfold.
Forsaking his body is not even suffering — how much less other wealth and goods? Because he gains supramundane joy, the very taking-on of suffering is unsurpassed.
When the bodhisattva forsakes his body, by his "mind" he gives rise to no suffering — this mind shows the bodhisattva to be [dwelling] in the supramundane. Why [is there no suffering]? Because he gains gladness. 〔Question〕 Whence is this gladness gained? 〔Answer〕 It is gained from "taking on suffering [for others]." Therefore "taking on suffering" is precisely the bodhisattva's unsurpassed point, and therefore the bodhisattva is above and beyond the supramundane.
The beggar gains all he wishes; his joy on gaining is not the great joy; the bodhisattva forsakes all — his joy in that one's gaining is the great [joy].
Whatever the beggar needs the bodhisattva gives, and the beggar gains it and gives rise to joy — this joy is not the great joy. 〔Question〕 Why? 〔Answer〕 Because the bodhisattva forsakes everything, and his joy in that one's gaining the wealth is great, surpassing that one's joy.
The beggar gains all he wishes, has wealth [but] is not seen as rich; the bodhisattva forsakes all, is without wealth [yet] is seen as greatly rich.
This verse discloses the "inexhaustibility of wealth" distinction of the bodhisattva: the beggar has gained everything and has wealth, yet is not seen to be rich; the bodhisattva has forsaken everything and has no wealth, yet on the contrary is seen to be greatly rich.
The beggar gains all he wishes, [but] has no thought of "great benefit"; the bodhisattva forsakes all, [and] gains the thought of "great benefit."
This verse discloses the "great compassion" distinction of the bodhisattva: the beggar has gained everything, yet gives rise to no thought of "great benefit"; the bodhisattva has forsaken everything, and on the contrary gives rise to the thought of "great benefit."
The beggar takes at his own liberty, as one takes fruit by the roadside; the bodhisattva can greatly forsake — no other person does such a thing.
This verse discloses the "non-attachment" distinction of the bodhisattva: the beggar takes [the bodhisattva's goods] at his own liberty, just as one takes fruit by the roadside (at hand, without the least hindrance); the bodhisattva can forsake so greatly — no one else does such a thing. (Having spoken of the distinctive quality of giving, the text next speaks of the distinctive quality of vigor.)
Supremacy, cause, support, function, kind, and countering — because they differ, vigor, in these six meanings, has [its] distinctions.
Vigor has six distinctions: (1) the distinction of supremacy, (2) the distinction of cause, (3) the distinction of support, (4) the distinction of function, (5) the distinction of kind, (6) the distinction of countering. This verse states them in general; the remaining verses explain them severally.
Among pure dharmas, vigor is the highest; vigor too is the cause of the supreme, and for the gaining of all wholesome dharmas, vigor is the support.
This verse states three distinctions of vigor — supremacy, cause, and support: "among pure dharmas, vigor is the highest" states the distinction of supremacy (among all wholesome dharmas, vigor is the highest); "vigor too is the cause of the supreme" states the distinction of cause (vigor is the cause of the unsurpassed); "and for the gaining of all wholesome dharmas, vigor is the support" states the distinction of support (by relying on vigor, one gains all wholesome dharmas).
Present ease and mundane dharmas, the supramundane and material means, the moving-and-still and liberation, [and] awakening — [these] seven are its function.
This verse states the distinction of function of vigor, of seven kinds: (1) gaining the abiding of ease in the present dharma; (2) gaining mundane dharmas; (3) gaining supramundane dharmas; (4) gaining material means; (5) gaining "the moving-and-still" ("the moving-and-still" is so called because it is mundane and not ultimate); (6) gaining liberation (through severing the view of self); (7) gaining awakening (through great awakening).
Decrease and increase, the making-supreme, the casting-off of obstruction, and entering the true, the transformation of the basis, and great benefit — six are the kinds of vigor taught.
This verse states the distinction of kind of vigor, of six kinds: (1) vigor of decrease-and-increase (namely the four right strivings, causing the two evil dharmas to decrease and the two wholesome dharmas to increase); (2) vigor of making-supreme (namely the five faculties, through the sense of being supreme for the dharmas of liberation); (3) vigor of casting-off obstruction (namely the five powers, since that obstruction cannot obstruct them); (4) vigor of entering the true (namely the seven factors of awakening, established through the path of seeing); (5) vigor of the transformation of the basis (轉依, āśraya-parāvṛtti; namely the eight branches of the noble path, since the path of cultivation is the cause of the ultimate transformation of the basis); (6) vigor of great benefit (namely the six perfections, through benefiting self and others).
The kind again has five variations: the great vow, the setting-out in practice, the undaunted, and the unshakable; the fifth is said to be the untiring.
The five variations are: (1) vigor of the great vow (namely, wishing to set out in practice); (2) vigor of the setting-out in practice (namely, the present enactment of all wholesome deeds); (3) vigor of the undaunted (namely, that a great fruit is gained and the lowly substance is already gone); (4) vigor of the unshakable (namely, that suffering such as cold and heat cannot move it); (5) vigor of the untiring (namely, not being satisfied with gaining little). These five, as stated in the scripture — where there are "vigor of the great vow, vigor of present arising, vigor of valor, vigor of firmness, and vigor of not forsaking the Buddha's path" — should be known, among the wholesome dharmas, in their order [to be these five variations].
Three kinds, lower, middling, and higher — thus it is by relying on the three vehicles; also two, lower and higher awakening, because the benefit is small or great.
Vigor, by the distinction of "person," is again said to be of three kinds and of two kinds. As to the three kinds: by the distinction of the practitioners of the three vehicles, they are, in order, lower, middling, and higher vigor. 〔Question〕 Why again two kinds? 〔Answer〕 Through "lower awakening and higher awakening" — lower awakening relies on the practitioners of the two vehicles, higher awakening on the practitioners of the Great Vehicle, and, in order, they are called "small benefit" and "great benefit." Why? because the one is for self-benefit and the one for benefiting others.
Attachment to wealth, attachment to affliction, attachment to weariness, attachment to easy contentment — [vigor's] not regressing before these four attachments; the countering divides into four kinds.
This verse states the distinction of countering of vigor. Because it counters four attachments and thereby has four non-regressions, four distinctions of countering are taught. 〔Question〕 How is this? 〔Answer〕 The practices of giving and the rest are, by four attachments as obstacles, kept from being practiced: (1) attachment to wealth (being utterly ungenerous with wealth); (2) attachment to affliction (giving rise to defilement toward wealth); (3) attachment to weariness (shrinking back from the practices of giving and the rest); (4) attachment to easy contentment (being pleased and satisfied with giving but a little, and the like). One who practices vigor counters these four attachments and can gain non-regression, and so four distinctions of countering are taught. (Having spoken of the qualities of the six perfections, the text next speaks of the mutual disclosure of the six perfections.)
Mutual embrace and distinctions, reliance on Dharma and being causes — the six perfections accomplish one another; discriminate this in all its modes.
The six perfections accomplish one another, and this has four meanings: (1) mutual embrace, (2) distinctions, (3) reliance on Dharma, (4) being causes. As to mutual embrace: the giving of fearlessness embraces the two perfections of discipline and patience (because these two can grant others fearlessness); the giving of Dharma embraces the two perfections of meditation and wisdom (because these two can grant others the Dharma); the giving of both embraces the one perfection of vigor (because this one can carry out both the giving of wealth and the giving of Dharma). 〔Question〕 How many kinds does discipline embrace? 〔Answer〕 The discipline of gathering wholesome dharmas embraces all of giving and the rest. In like manner patience and the rest mutually embrace, as fits each. As to distinctions: giving and the other six are just the six kinds of giving — namely, the giving of giving, the giving of discipline, and so on to the giving of wisdom — because all establish giving and the rest within the continuum of others. As to reliance on Dharma: all the scriptures disclose all the meanings of giving and the rest, and all the meanings of giving and the rest in turn disclose all the scriptures — everywhere they mutually embrace, and this should be known. As to being causes: giving is the cause of discipline and the rest — why? because only one who does not cling to wealth can practice discipline and the rest; and discipline too is the cause of giving and the rest — why? because only a monk who has received restraint can forsake and enjoy all that he possesses, and only one who dwells in discipline can fully possess patience and the rest; moreover, to receive "the discipline of gathering wholesome dharmas" is itself the cause of giving and the rest. In like manner patience and the rest are mutually causes, as fits each. (Having thus spoken of the meaning of the six perfections, the text next speaks of the practice of the four means of gathering.)
Giving together with kind speech, beneficial action along with shared benefit — impartial giving, and the expounding thereof, establishing [beings], and practicing it oneself.
The four means of gathering are: (1) the gathering by giving, (2) the gathering by kind speech, (3) the gathering by beneficial action, (4) the gathering by shared benefit. "Impartial giving" is the gathering by giving; "the expounding thereof" means the gathering by kind speech (expounding to others the meaning of the perfections); "establishing [beings]" means the gathering by beneficial action (establishing sentient beings within the perfections); "practicing it oneself" means the gathering by shared benefit (after establishing others, oneself likewise practices thus). 〔Question〕 Why is the substance of these four gatherings taught? 〔Answer〕 This is to teach "the skillful means of gathering others."
The four skillful means of gathering others are just the nature of the four gatherings: gathering-along-with and drawing-in, right-turning and turning-along-with.
"Giving" is the skillful means of gathering-along-with (by wealth given along with the other's person, gathering arises); "kind speech" is the skillful means of drawing-in (by causing the ignorant and the doubtful to receive its meaning); "beneficial action" is the skillful means of right-turning (by causing others to practice and turn toward the wholesome); "shared benefit" is the skillful means of turning-along-with (the bodhisattva himself practices as he has spoken, and sentient beings, seeing this, who had not before practiced the wholesome, practice along with him). 〔Question〕 What is the function of the four gatherings?
Making [one] a vessel and making [one] faithful, making [one] practice and making [one] understand: thus doing these four deeds — such, in order, is the function of the four gatherings.
"Giving" can make another "a vessel for the Dharma" (by according with him in wealth, he is fit to receive the Dharma); "kind speech" can make another "faithful toward the Dharma" (by teaching him its meaning, his doubts are severed); "beneficial action" can make another "practice the Dharma" (by his practicing in accord with the Dharma); "shared benefit" can make another "gain liberation" (by the purity of practice, he is long benefited). This is the function of the four gatherings. 〔Question〕 The World-Honored One also speaks of "two gatherings" — how is this?
The fourfold substance is taught as two gatherings: the gathering by wealth and the gathering by Dharma; wealth [gathers] one, Dharma has three — in order they embrace the four gatherings.
The substance of these four gatherings the World-Honored One elsewhere teaches as "two gatherings," namely, the gathering by wealth and the gathering by Dharma; and by these two gatherings he embraces these four gatherings — the gathering by wealth embraces the first one gathering, the gathering by Dharma embraces the latter three gatherings. 〔Question〕 How does it embrace the latter three? 〔Answer〕 "Dharma" is of three kinds: first, the Dharma as object; second, the Dharma as practice; third, the Dharma as purifier — in order they embrace the latter three gatherings, this should be known.
Lower, middling, and higher distinctions — such are the kinds of the four gatherings; doubly-without, doubly-with, and purely — the threefold benefit.
The kinds of the four gatherings, by distinction, are three: namely, lower, middling, and higher (by the distinction of the bodhisattvas' gathering of the persons of the three vehicles). By these three distinctions there are, in turn, three benefits: (1) the doubly-without benefit, (2) the doubly-with benefit, (3) the purely-with benefit. "The doubly-without benefit" means [the gathering] by a bodhisattva of the ground of resolute practice; "the doubly-with benefit" means [the gathering] by a bodhisattva who has entered the great grounds; "the purely-with benefit" means [the gathering] by a bodhisattva of the eighth ground and above (because he can surely cause sentient beings to be accomplished).
The bodhisattva who wishes to gather a following relies on these four skillful means, because of the great benefit, the ease of accomplishing, and the gaining of praise — the three benefits.
If bodhisattvas wish to gather a following, they must in all cases rely on these four gatherings as their skillful means. Why? because all great benefit is thereby accomplished, because these are the pleasant and easy skillful means, and because they can gain the praise of all the buddhas.
The four gatherings, throughout the three times, ever gather sentient beings; [they are] the path that accomplishes sentient beings — no other, only the four gatherings.
These four gatherings, throughout the three times, have gathered, will gather, and now gather all sentient beings; therefore these four gatherings are "the path that matures sentient beings," and no other path (for other paths have no substance). (Having severally spoken of the six perfections and the four gatherings, the text next sums up the foregoing meaning in one verse.)
Unattached and tranquil, able to endure, and mental valor, unshakable and free of marks, and gathering, gathering sentient beings.
The first three lines of this verse sum up the meaning of the "six perfections" (unattached = giving, tranquil = discipline, able to endure = patience, mental valor = vigor, unshakable = meditation, free of marks = wisdom); the last line sums up the meaning of the "four gatherings," the meaning of the verse being as explained above. The bodhisattva, by these six practices, practices these four gatherings, discloses the six perfections, and accomplishes both self-benefit and benefiting others; the accomplishment of the four gatherings is likewise so. Therefore, in order, the six perfections are spoken of first and the four gatherings after.
(Here the chapter on the Perfections and the Means of Gathering ends.)
本品篇幅宏富（跨卷七、八）。本疏依主要次第，說明制數、顯相、次第、釋名、修習、差別、攝行、治障、功德、互顯與四攝等段落。
「度攝」的「度」是六波羅蜜（六度），「攝」是四攝。業伴品說了菩薩『做事』要以善巧為伴；這一品便正面講菩薩做的是哪些「事」——自度的六度、攝人的四攝。本論把六度用「十義」翻來覆去講透：一制數、二顯相、三次第、四釋名、五修習、六差別、七攝行、八治障、九功德、十互顯；最後用四攝講怎麼把眾生一個個接引過來。下文便依這十義，一義一義地講。
第一義「制數」：為什麼正好是「六」——六個角度的反覆印證
本論開頭一連用六偈、六個角度，反覆證明同一件事：六度不多不少，正好是六。 為什麼要這樣較真？因為六度不是隨意湊的六條善法，而是一條完整而無冗餘的成佛之路——少一條則路不全，多一條則有重複。六個角度，每個都從一面照出這『恰好是六』：
一、配「自利三事」。 自利要成三件事：增進、不染、不倒。前四度正好令「四事增進」——布施令資生成就、持戒令自身成就、忍辱令眷屬成就（能忍的人為眾人所愛敬，故得眷屬）、精進令事業（發起）成就；第五禪度令煩惱「不染」（以定力折伏煩惱）；第六般若令業「不顛倒」（一切所作如實了知）。
二、配「二利六事」。 前三度攝「利他三事」——施與他、不惱他、忍他之惱；後三度攝「自利三事」——「有因」（依精進而起）、「心住」（令不定之心安定）、「解脫」（令已定之心得解脫）。
三、配「利他六事」。 菩薩行六度，正好把利他做足六件：令他受用「不乏」（施）、「不惱」他（戒）、「忍」他之惱（忍）、助他所作令「不退」（進）、以神通力令他「歸向」正法（定）、以智「善說」斷他之疑（慧）。而這六事利他，正是自利——為他所作即如自所作，由此得大菩提。
四、配「大乘四因」。 修施時於財「不染」、受戒時於學處「極敬」、行忍與進時此二「不退」、行定與慧時此二「無分別」——這四因攝盡一切大乘之因；而它正好落在六度上（不染屬施、極敬屬戒、不退屬忍進、無分別屬定慧），故六度恰是六。
五、配「大乘六道」。 這裡先要問一句〔何謂「道」？〕——有方便的便是道。六度各是一條『方便之道』：於資財「不著」（施）、於境界「不亂」（戒）、於眾生「不捨」（忍）、於眾善「增長」（進）、淨「煩惱障」（定）、淨「智慧障」（慧）。六條道攝盡一切大乘之道。
六、配「三增上學」。 前三度攝「戒增上學」——這裡本論有個細巧的安排：戒分「聚」與「眷屬」，尸羅（戒）本身是「聚」，而布施、忍辱是它的「眷屬」（施時資財不悋、忍時打罵不報，都在護持這條戒）；後二度（定、慧）依次攝『心、慧』二增上學；至於第四度精進，它不專屬哪一學，而是三學共有的伴——三學無一不靠精進撐持。
六個角度數下來，從哪面看都恰好是六。這份『較真』，正說明六度是菩薩道的骨架：缺一不可、各司其職、亦無一重複。
第二義「顯相」：每一度修起來都同具的四相
制立了「六」之數，接著顯「相」——一度修起來是什麼樣子。本論說：諸菩薩修每一度，都同時具足四相。
- 治障：六度依次對治六種煩惱——施治慳貪、戒治破戒、忍治瞋恚、進治懈怠、定治亂心、慧治愚癡。每一度都是一味對治那一分病的藥。
- 合智：六度都「與無分別智共行」——因為通達了「法無我」，所以布施不執施相、持戒不執戒相……無一度離開那無分別的根本智而獨行。
- 滿願：六度都隨順所對者之願而圓滿之——施於求財者隨欲而給、戒於求戒者隨欲以身口意守護而教、忍於悔過者給與歡喜、進於作業者隨欲助成、定於學定者隨欲授法、慧於有疑者隨欲決斷。哪一度都是『應人所求』地滿他的願。
- 成生：六度終歸都是為「成熟眾生」——先以布施把人攝住，再以三乘法隨其根器而成熟；或先安立他於戒等之中，再以三乘成熟。每一度的落點，都是把一個眾生帶向成熟。
四相合看：一度之中，既治一分病（治障）、又不離根本智（合智）、又滿一類人的願（滿願）、終又成熟一個眾生（成生）。 這四相，是六度共有的內骨。
第三義「次第」：為什麼是這個先後——三個「不亂」之因
六度的排列不是隨意的。本論說它『次第不亂』，有三個道理：
- 前後相生：後一度要靠前一度墊起來——不顧資財（施），才持得住戒；持戒，才忍得下；能忍，才精進得起；精進，才入得了定；入定，才解得了真法。像一道一道台階：前一級踏穩了，才上得了後一級。
- 由下而上：前者為下、後者為上——施下戒上，乃至定下慧上，一度比一度高。
- 由麁而細：前者麁、後者細——施麁戒細，乃至定麁慧細。為什麼這樣分？麁的易入、易作，細的難入、難作；所以先把易的擺前面，讓人踏得上去。
三因合看：六度是『先易後難、由淺入深、拾級而上』的一條路——這就是它先後不可錯亂的緣故。
第四義「釋名」：六個名字各點出一種功能
六度的名字本身就點出了各自做的事：
施能「除貧窮」、戒能『令清涼』（具戒的人，於境界相中煩惱的熱惱便止息）、忍能「破瞋恚」（忍能破瞋、令它盡）、進能「建善」（善法靠精進之力建立）、定能「持心」（攝持內意）、慧能「解真法」（曉了第一義諦）。
六個名、六種功能：除人之貧、令人清涼、破人之瞋、建立善法、攝持其心、解了真實——名與義一一相應。
第五義「修習」：修六度要靠的五種「依止」
光做出布施、持戒的「事」還不夠。本論特別講『修六度的心』——說修每一度都要靠「五依止」（五種所憑藉）：
一、物依止（憑什麼『資本』修）有四種：依「因」修（憑種性之力）、依「報」修（憑自身成就之力）、依「願」修（憑昔日願力）、依「數」修（憑智慧之力）。
二、思惟依止（憑什麼『心念』修）也有四種：信思惟（於六度相應之教生信）、味思惟（於六度中嘗到功德之味）、隨喜思惟（於一切世界、一切眾生所修的六度都生隨喜）、悕望思惟（於自他未來更勝的六度起渴望）。
三、心依止（憑什麼『心地』修）——這是五依止裡最要緊、本論也講得最詳的一節，有六種心：
- 無厭心：施了又施、永不滿足。本論用極致的比方烘托：縱以恒河沙世界的七寶、連同自己的身命，剎那剎那施一個眾生、乃至盡眾生界，心也不厭足——只為成熟無上菩提。
- 廣大心：從初發心相續到成佛，無一剎那有斷絕、有減退。
- 勝喜心：給人時的歡喜，勝過受者得物的歡喜。
- 勝利心：覺得『他受我益』比『我自受用』更划算——因為利他正是自己成佛之因。
- 不染心：不求報恩、不求果報。
- 善淨心：所得福報又迴向眾生、不為自受。
這六種心，把大乘布施的祕密全道破了：菩薩給出去的時候，比拿到的人還歡喜；他算的是『利他即自利』這筆賬。而本論又特別指出：這六種心不只施有，戒乃至慧也一樣有——本論另用一個更猛的比方說「修戒等」的無厭心：縱有恒河沙數的自身、一一身有恒河沙劫的壽、一一壽中缺一切資生、又有火聚遍滿三千大千世界；菩薩就以這許多身、經這許多壽、在這火聚中起四威儀，於一剎那只修一條戒，如此盡諸戒聚、盡諸智聚——心也不厭。這不是苦撐的犧牲，是看清了『給出去、修下去才是真得到』之後，那種止不住的歡喜。
四、方便依止：修六度的三種方便，就是「三輪清淨」——施者、受者、所施物三輪都不分別。這清淨是以「無分別智」為方便而成的；有了這方便，一切作意都能成就。
五、勢力依止有三種：身勢力（佛的自性身、受用身）、行勢力（佛的化身——以化身於一切相、為一切眾生示現一切善行）、說勢力（演說六度的一切種類時無有滯礙）。
〔以下入卷八〕
第六義「差別」：六度各自的「六義」——一度一度拆開看
從這裡起（卷八），本論把六度一度一度拆開，每一度都用同一套「六義」（自性·因·果·業·相應·品類）解剖。這是全品最細的一節，須逐度逐義講：
檀（布施）六義：自性是「施彼」（以己物施與受者）、因是「共思」（無貪善根與思俱起）、果是「二成」（財成就與身成就——身成就含命色力樂辯五事）、業是「二攝」（自他二攝及大菩提皆滿足）、相應是「具住不慳」（安住在不慳之人心中）、品類是「法財無畏三」（法施、財施、無畏施）。
戒六義：自性是「六支」（住於具戒、受學諸學處圓足）、因是「滅有邊」（為求涅槃、度脫諸「有」之邊際而持戒）、果是「善道」（善趣及「不悔」等五心住因戒而得）、業是「持等」——戒有三能：能「持」（任持一切功德，如大地荷載萬物）、能「靜」（止息煩惱的火熱）、「無畏」（不起罪緣，故無『起罪』之可畏）、相應是「福聚具足」（身口意一切時行善）、品類是「二得」（受得攝波羅提木叉護、法得攝禪護及無漏護）。
忍六義：自性是『不報、耐、智』三者——正對三種忍：不報是「他毀忍」、耐是「安苦忍」、智是「觀法忍」、因是「大悲及法依」（法依謂受戒、多聞）、果是「五德」（得少憎嫉、不壞他意、得喜樂、臨終不悔、身壞生天）、業是「二利」（三忍能作自利利他）、相應是「具勝」（忍因難行故為最勝）、品類是「彼三種」（即上述他毀、安苦、觀法三忍）。
進六義：自性是『於善、於正勇』（遮餘業之勇故曰「善」、除外道之勇故曰「正」）、因是「有信有欲」（信與希求令精進起）、果是「念增」（念定等功德復由精進起）、業是「對治」（起精進者得樂住、不雜諸惡）、相應是「具德」（具無貪等功德）、品類是「彼七種」（學戒、學定、學慧、身、心、無間、尊重七種精進）。
定六義：自性是「心住」（心安住於內）、因是「念進」（有念則於緣不忘、依進則禪定得起）、果是「樂生」、業是「通住」——「通」謂五通、「住」謂三住（聖住、天住、梵住），定能令五通三住皆自在、相應是「諸法之上首」（三摩提為諸法上首）、品類是「彼種三復三」（一是有覺有觀／無覺有觀／無覺無觀三品、二是喜俱／樂俱／捨俱三品）。
慧六義：自性是「正擇」（正確簡擇出世間法）、因是「定持」（由定持慧、如實解法）、果是「善脫」（於染污得善解脫）、業是「命說」（以無上正擇為「慧命」、又能「善說」正法）、相應是「諸法之上首」（般若於一切法中為上）、品類是「彼亦有三種」（世間、出世間、大出世間三品正擇）。
何以般若獨稱「諸法之上首」、其餘五度都要它領著走？〔疏借喻〕《大智度論》有一個現成的比方：「譬如生盲人，若百、若千、若百千而無前導，不能趣道、入城」——前五度若離了般若，就「如盲無導，不能趣道、不能得一切種智」；一旦「得般若波羅蜜將導」，這五度才「名為有眼」。施戒忍進定縱有千百，沒有般若這隻眼領路，便是一群盲人摸不到城門；般若一導，五度當下都睜了眼。這正是『般若為上首』一句的著落處。
六度各六義拆完，便見每一度都不是一塊籠統的善，而是各有它的本性、它的來因、它的結果、它的作用、它的伴侶、它的品類——這是把六度『解剖』給人看。
第七義「攝行」：一切善法收成三類
接著本論把「一切白淨法」（檀等諸行）總收成三類：亂、定、俱。以前二度（施、戒）攝「亂」（散心也能行）、以後二度（定、慧）攝「定」（須定心方成）、以中二度（忍、進）攝「俱」（定散俱通）。一切善法，照這『散／定／通』三類，便都收得進來。
第八義「治障」：每一度都離『七種著』
接著講「治障」，但這裡換了個角度——不只說對治煩惱，更細說每一度都要離開『七種著』。先以檀為例，菩薩行施時離七著：資財著、慢緩著、偏執著、報恩著、果報著、障礙著（指所對治的「貪隨眠」未斷）、散亂著（散亂有二：求小乘的「下意散亂」、分別三輪的「分別散亂」）。離這七著，故說「七不著」。
而其餘五度也各有七著、各離七著。其中有一處要對清楚：檀的第一著是「資財著」，到了戒等五度，這「第一著」便換成各自的本障——戒離破戒著、忍離瞋恚著、進離懈怠著、定離亂心著、慧離愚癡著；其餘的「障礙著」（斷隨眠）、「分別著」（不分別三輪）等，六度都一樣要離。
第九義「功德」：五重功德，逐重講
「功德」是六度十義裡最大的一節，本論分五重來說：利他功德、四德總說、清淨功德、八無上功德、檀與精進的不共差別功德。逐重講：
一、利他功德（六度各一偈）
六度各有一偈顯「利他」，句法相同：恒時做這一度、離一切自利之求、因這一度建立眾生於菩提、以智（或悲）攝持令功德無盡。
- 施：恒時捨身命施一切求者、離求報恩與愛果（以大悲為因）、因施建眾生於三乘菩提、以無分別智攝故其福無盡。
- 戒：恒時守三聚戒（律儀以「禁防」為體、攝善與攝眾生以「勤勇」為體）、不著「得戒」亦不求愛果……（餘句同上）。
- 忍：恒時忍受一切眾生一切極惱之毀、不求報恩善趣、不為怖畏無能而忍。
- 進：恒時以「弘誓」與「勤方便」二自性修進、只為「殺自他煩惱賊」而求無上菩提。
- 定：恒時攝無邊三摩提而修、卻『捨無上禪樂、來就下劣處受生』——為什麼甘心下生？由大悲故。
- 慧：恒了「真」（第一義諦平等相、二無我智）與「餘境」（無邊名相差別）、連佛的涅槃尚且不著（何況更求生死）。
這裡本論補一句最緊的分判：前五度以「無分別智」攝持，故乃至無餘涅槃功德無盡；唯般若以「大悲」攝持，故恒不捨眾生、功德無盡——智令不住生死、悲令不捨眾生。
二、四德總說
六偈別說利他之後，本論用一偈總收：每一度都同具「四德」——廣大功德（利益眾多眾生）、無求功德（不求報）、最勝功德、無盡功德。前六偈每偈的第一、二、三、四句，正好依次顯這四德。
三、清淨功德（六度各一·喻最精彩）
接著講「清淨功德」，這是全品比方最密、最翻得過來的一節：
- 施清淨：乞者對菩薩有「三喜」（得見時、遂願時、求見求遂時喜），菩薩翻過來也有三喜，且菩薩之喜更勝乞者之喜——因菩薩大悲具足。
- 戒清淨：分『身三、語四、意三』十惡逐一遮——菩薩於自身自財自眷屬尚且由悲歡喜施他，何況不禁守身三惡行（殺盜婬）？妄語起於『自利、利他、怖畏、求財』四因，菩薩四因俱無（不顧身命、平等視他、離五怖、普施一切），有何因要妄語？菩薩平等利益、豈作兩舌；大悲懼他苦、豈作惡口；恒欲成熟眾生、豈作綺語；普施離貪、大悲離瞋、善達緣起離邪見——意三亦遠離。
- 忍清淨：菩薩於損己者反作「饒益想」（他正是我成忍之因）、於苦事反生「喜想」（這是利他之因）。既無「不饒益想」、亦無「苦想」的生起之處，那還向誰起忍、向何事起忍？——這『無忍可忍』才是忍到清淨處。
- 進清淨：菩薩為他作難行的精進反而不覺難——因『他、自之想』已斷、且一切時『愛他過於自愛』。
- 禪清淨：用一個『翻三人禪』的對顯。世間禪「少樂」、二乘禪「二自樂」；世間禪著自見、二乘禪著涅槃；世間禪會退、二乘禪入無餘時便盡；三人禪各有染癡無染癡。菩薩禪一一翻過來——多樂、自他俱樂、不著、不退、無盡、無癡。
- 慧清淨：用一個極漂亮的「光」喻，把三種人的智慧並排照出——凡夫之智，像在黑暗中伸手摸物（得境少、不分明、不穩當）；二乘之智，像在房裡點兩盞燈照物（亮些、漸分明、卻未極淨）；菩薩之智，像大日當空、普照萬物（遍滿、明了、極清淨，無與倫比）。從『暗中摸索』到『兩燈照室』到『麗日中天』，智慧的格局一層比一層大——菩薩之所求，不是多點一盞燈，而是讓一輪太陽升起來。
六度修到清淨處，都有這樣一種『翻過來』的氣象：損的看成益、苦的看成樂、給的比得的還歡喜、暗摸換成日照。
四、八無上功德
本論又從另一面說六度的「八種無上」：依、類、緣、迴向、因、智、田、依止。仍以檀為例答〔這八者怎麼算無上？〕——檀「依」菩薩故無上；檀「類」有三（捨身命的物施、救惡道生死畏的無畏施、說大乘法的法施）；檀「緣」以大悲起；檀「迴向」求大菩提；檀「因」以先世施業熏習的種子為因；檀「智」以無分別智觀三輪不分別；檀「田」有五人（求人、苦人、無依人、惡行人、具德人），其中以『具德的勝人』為無上；檀「依止」有三（信向、思惟、三昧）。如檀的八無上，戒等五度也各有八無上——其中「品類無上」各別：戒是菩薩戒、忍是『來殺菩薩者卑下劣弱而菩薩能忍』、進是『所對治者皆斷』、定是菩薩三摩提、慧是「緣如如境」；而「勝田無上」於戒等則是「大乘法」。
五、不共差別功德（檀七偈·精進六差別）
最後，檀與精進另有「不共」的差別功德。
檀的不共，本論一連七偈，把『布施到極處』的光景寫得淋漓：為使一眾生得樂、自身多劫受苦也甘心（由「愛深」即大悲之故）；乞者為「自利」一切想得，菩薩為「利他」百種皆捨；捨身時由心地清淨竟「不生苦」反生喜（此喜從『為他擔苦』而得，正顯菩薩在出世間之上）；乞者得財之喜「非大喜」，菩薩捨物之喜『奪過』乞者之喜才是大喜；乞者一切得了有財卻『不見富』，菩薩一切捨了無財反「見大富」（顯菩薩財無盡）；乞者一切得了不生「大饒益想」，菩薩一切捨了反生「大饒益想」（顯菩薩大悲）。最傳神的是末一偈——乞者在菩薩這裡取東西，自在得就像隨手摘取路邊的果子一樣，要什麼有什麼、毫無滯礙（顯菩薩「無著」）。這幅光景的底色，是「無著」：菩薩對所施之物全不黏著，所以給得這樣痛快。真正的布施，不是『忍痛割愛』，是愛根本不黏在物上——物如路邊之果，本不屬我，取者自取罷了。
精進的不共有「六種差別」：勝、因、依止、業、種、對治。
- 勝、因、依止三差別：精進於一切善法中最勝（勝）、是無上之因（因）、是得一切善法的所依（依止）。
- 業差別有七：得現法樂住、得世間法、得出世間法、得資財、得「動靜」（屬世間、不究竟）、得解脫（斷身見）、得菩提（大菩提）。
- 種差別有六，本論巧妙地把它配上整套道品：增減精進即四正勤（令惡減善增）、增上精進即五根（於解脫法為增上）、捨障精進即五力（障礙不能礙它）、入真精進即七覺分（由見道建立）、轉依精進即八聖道分（修道是究竟轉依之因）、大利精進即六波羅蜜（自利利他）。
- 種又有「五異」：弘誓（欲發起行）、發行（現行諸善）、無下（得大果、下劣之體已無）、不動（寒熱等苦不能動）、無厭（不以少得為足）。
- 又依「人」分三種（依三乘為下中上）及二種（下覺依二乘、上覺依大乘，對小利大利）。
- 對治差別：對治「財著煩惱著，厭著知足著」四著而得四不退。
第十義「互顯」：六度彼此相成的四義
十義的最後一義是「互顯」——六度不是六條各走各的路，而是彼此相成，有四義：
- 相攝：無畏施攝戒、忍二度（此二能與人無畏）；法施攝定、慧二度（此二能與人法）；俱施（財法俱施）攝精進一度（此一能行二施）。
- 差別：檀等六種即是「六施」——施施、戒施、乃至般若施，都是在他人相續中建立檀等。
- 依法：諸經顯示檀等諸義、檀等諸義又顯示諸經，處處相攝。
- 為因：檀為戒等之因（不顧財者方能持戒）、戒亦為施等之因（受護的比丘方能捨一切而受用、住戒者方能具足忍等）；如此六度互為因。
四攝：把眾生接過來的四種方便
說完自度的六度（十義講盡），本論轉說攝人的「四攝」——這是菩薩把眾生一個個接引過來的四種方便。四攝也須逐義講：
四攝之體：布施、愛語、利行、同利。布施是「施平」（平等施與）、愛語是「彼說」（為他說那波羅蜜之義）、利行是「建立」（建立眾生於波羅蜜中）、同利是「自行」（建立他人之後、自己也照樣去行）。為什麼立這四？——這是『攝他的諸方便』。
四攝之性（四方便）：布施是「隨攝方便」（以財施隨他身而起攝）、愛語是「攝取方便」（令無知疑惑者領受其義）、利行是「正轉方便」（令他轉而行諸善）、同利是「隨轉方便」（菩薩自己如所說而行，眾生見了、先前不肯行善的也隨之而行）。
四攝之業：這是四攝最見次第的一面——布施令他「於法成器」（人連基本受用都缺，是聽不進法的；隨順其財，他才堪受法）、愛語令他「於法起信」（為他說法義、斷他的疑）、利行令他「於法起行」（引他如法去行）、同利令他「得解脫」（行淨而長時饒益）。四業連起來正是『令器 → 令信 → 令行 → 令解』：先讓人靠近、再讓人信、再讓人做、終讓人解脫。其中「同利」最見分量——它要求菩薩『自己先做給人看』，不是站在岸上喊話，是跳下水陪你一起游。
四攝攝為二攝：世尊在別處把這四攝收成「二攝」——財攝、法攝。財攝攝初一（布施）、法攝攝後三（愛語、利行、同利）。為什麼法攝攝得了後三？因「法」有三種：所緣法、所行法、所淨法，依次正對後三攝。
四攝之種（三益）：四攝依所攝之人有下中上三種（攝三乘人），由此又有三益——解行地菩薩所攝是「倍無益」、入大地（初地以上）菩薩所攝是「倍有益」、八地以上菩薩所攝是「純有益」（決定能令眾生成就）。
勸修四攝：菩薩凡欲攝徒眾，一切都須依這四攝為方便——因它能成就大利、是安樂容易的方便、又得諸佛稱揚。
四攝總攝：這四攝於三世中『已攝、當攝、現攝』一切眾生，所以它就是『成熟眾生之道』，別無他道可代（其餘的道無體）。
結：總結偈——六度四攝收於一偈
本論最後用一偈總收全品：『不著（施）、寂靜（戒）、能耐（忍）、意勇（進）、不動（定）、離相（慧）』——上三句結六度之義；「亦攝攝眾生」——下一句結四攝之義。菩薩以這六行、行這四攝，便圓滿了自利利他。所以全論於此先說六度（自度）、後說四攝（攝人）。
通看全品：度攝品講的是菩薩做的兩件大事——自度的「六度」（本論用十義講透：為何是六、相是什麼、何以這次第、名義為何、怎麼修、各自的六義、收成三類、各離七著、五重功德、彼此相成），與攝人的「四攝」（體、性、業、二攝、三益、勸修、總攝——把眾生令器、令信、令行、令解地接引過來）。前者是菩薩自己上山的路，後者是他回身接人的手；而貫穿兩者的，仍是那一顆『利他即自利』的心。
一句話收束：六度是菩薩自度的六條路、四攝是他攝人的四種方便；走自己的路時智如麗日、給人東西時自在如摘路邊之果，而接引人時，他總是自己先跳下水、陪你一起游上岸。
This is a substantial chapter spanning scrolls seven and eight. This exposition follows its major sequence through fixing the number, character, sequence, naming, cultivation, divisions, gathering of practice, countering obstacles, qualities, mutual disclosure, and the four means of gathering.
In "the perfections and the means of gathering," the perfections are the six perfections (六度) and the gathering is the four means of gathering (四攝). The Chapter on Action and Its Companion said that when the bodhisattva "does his work," skillful means must be its companion; this chapter states head-on just what "work" the bodhisattva does — the six perfections by which he ferries himself across, and the four means of gathering by which he draws others in. The treatise expounds the six perfections thoroughly through "ten meanings": (1) fixing the number, (2) the character, (3) the sequence, (4) the naming, (5) cultivation, (6) the divisions, (7) the gathering of practice, (8) the countering of obstacles, (9) the qualities, (10) mutual disclosure. Then, through the four means of gathering, it tells how each and every sentient being is drawn in and led across. What follows takes these ten meanings and teaches them one meaning at a time.
The first meaning — "fixing the number": why exactly "six" — six angles, proven over and over
The treatise opens with a run of six verses, six angles, proving one and the same point over and again: the six perfections are neither more nor fewer; they are exactly six. Why be so exacting about it? Because the six perfections are not six good practices thrown together at random, but a single complete and non-redundant road to buddhahood — take one away and the road is broken; add one and there is repetition. Each of the six angles lights up this "exactly six" from one side:
One — matched to the "three matters of self-benefit." Self-benefit must accomplish three things: advancement, non-defilement, non-distortion. The first four perfections accomplish exactly the "advancement of four matters" — giving accomplishes the means of livelihood, discipline accomplishes one's own person, patience accomplishes one's retinue (the patient person is loved and revered by the crowd, and so gains a retinue), and vigor accomplishes one's undertakings (their setting-in-motion). The fifth, meditation, keeps the afflictions "undefiled" (by the power of concentration it subdues the afflictions); and the sixth, wisdom, keeps action "undistorted" (knowing all that is done just as it is).
Two — matched to the "six matters of the twofold benefit." The first three perfections take in the "three matters of benefiting others" — giving to others, not harassing others, bearing with the harassment of others; the latter three take in the "three matters of self-benefit" — "having a cause" (arising in dependence on vigor), "the mind's abiding" (settling the unsettled mind), and "liberation" (freeing the mind already settled).
Three — matched to the "six matters of benefiting others." The bodhisattva's practice of the six perfections accomplishes benefiting others fully in six matters: making others' enjoyment "not lack" (giving), "not harassing" them (discipline), "bearing" their harassment (patience), aiding what they do so that they "do not fall back" (vigor), turning them by the power of supernormal ability "toward" the true Dharma (meditation), and "speaking well" by wisdom so as to cut off their doubts (wisdom). And these six matters of benefiting others are precisely self-benefit — for what is done for another is as if done for oneself, and by this one attains the great awakening.
Four — matched to the "four causes of the great vehicle." In practicing giving one is "undefiled" toward wealth; in receiving discipline one is "utterly reverent" toward the training-precepts; in practicing patience and vigor these two "do not fall back"; in practicing meditation and wisdom these two are "non-discriminating" — these four causes take in every cause of the great vehicle, and they fall exactly upon the six perfections (undefiled belongs to giving, utter reverence to discipline, not falling back to patience and vigor, non-discrimination to meditation and wisdom), so the perfections are exactly six.
Five — matched to the "six paths of the great vehicle." Here one must first ask — 〔what is meant by a "path"?〕 — whatever has skillful means is a path. Each of the six perfections is a "path of skillful means": not "clinging" to wealth (giving), not being "disturbed" amid objects (discipline), not "abandoning" sentient beings (patience), "increasing" in all good (vigor), purifying "the obstruction of the afflictions" (meditation), purifying "the obstruction to knowledge" (wisdom). The six paths take in every path of the great vehicle.
Six — matched to the "three higher trainings." The first three perfections take in "the higher training in discipline" — and here the treatise has a subtle arrangement: discipline divides into the "core" and the "retinue," where discipline (尸羅) itself is the "core," and giving and patience are its "retinue" (not begrudging wealth when giving, not repaying blows and abuse when patient — both uphold and guard this discipline); the latter two perfections (meditation and wisdom) take in, in order, the two higher trainings of "mind" and "wisdom"; as for the fourth perfection, vigor, it belongs to no one training exclusively, but is the companion shared by all three trainings — not one of the three trainings but leans on vigor to hold it up.
Counted down through the six angles, from whatever side one looks it comes out to exactly six. This "exactness" says just what the six perfections are: the skeleton of the bodhisattva-path — none may be lacking, each has its own office, and not one repeats another.
The second meaning — "the character": the four marks that every perfection alike bears in the practicing
The number "six" fixed, next comes the "character" — what a perfection looks like when it is practiced. The treatise says: when the bodhisattvas practice each perfection, they bear four marks at once.
- Countering an obstacle: the six perfections counter, in order, six afflictions — giving counters stinginess, discipline counters breaking discipline, patience counters anger, vigor counters indolence, meditation counters the scattered mind, wisdom counters delusion. Each perfection is a medicine for just that one portion of the disease.
- Joined to knowledge: the six perfections all "operate together with non-conceptual knowledge" — because one has penetrated the "no-self of dharmas," in giving one does not grasp the mark of giving, in keeping discipline one does not grasp the mark of discipline, and so on. No perfection operates apart from that root non-conceptual knowledge.
- Fulfilling wishes: each perfection fulfills, in accord with the wish of the one it faces — to one who seeks wealth, giving what he desires; to one who seeks discipline, guarding and teaching by body, speech, and mind as he desires; to one who repents, granting gladness (patience); to one at work, aiding as he wishes (vigor); to one who studies concentration, imparting the teaching as he wishes (meditation); to one in doubt, settling it as he wishes (wisdom). Every perfection fulfills a wish "as the person asks."
- Maturing beings: the six perfections come at last to "maturing sentient beings" — first drawing a person in by giving, then maturing him by the teaching of the three vehicles according to his faculties; or first settling him within discipline and the rest, then maturing him by the three vehicles. The landing-place of every perfection is to bring one sentient being toward maturity.
Taking the four marks together: within a single perfection, one both cures a portion of the disease (countering an obstacle), does not leave the root knowledge (joined to knowledge), fulfills the wish of one kind of person (fulfilling wishes), and at last matures one sentient being (maturing beings). These four marks are the inner skeleton the six perfections hold in common.
The third meaning — "the sequence": why this order — three reasons for "no disorder"
The arrangement of the six perfections is not arbitrary. The treatise says its "sequence is without disorder," for three reasons:
- Each gives rise to the next: each later perfection must be raised up by the one before — only by not regarding wealth (giving) can one hold to discipline; only by keeping discipline can one bear (patience); only by bearing can one be vigorous; only by vigor can one enter concentration; only by entering concentration can one loosen the true Dharma. Like a flight of steps: only when the earlier step is firm underfoot can one climb the next.
- From lower to higher: the earlier are lower, the later higher — giving lower and discipline higher, on up to meditation lower and wisdom higher; each perfection is loftier than the one before.
- From coarse to fine: the earlier are coarse, the later fine — giving coarse and discipline fine, on up to meditation coarse and wisdom fine. Why divide it so? The coarse is easy to enter and easy to do, the fine hard to enter and hard to do; so the easy is set in front, that a person may get his footing upon it.
Taking the three reasons together: the six perfections are a road "easy first and hard after, from the shallow into the deep, ascending step by step" — and this is why their order cannot be thrown into disorder.
The fourth meaning — "the naming": each of the six names points out a function
The very names of the six perfections point out what each of them does:
Giving can "remove poverty"; discipline can "make cool" (in the person of full discipline, the fever of afflictions amid the marks of objects is stilled); patience can "break anger" (patience can break anger and exhaust it); vigor can "build the good" (good dharmas are established by the power of vigor); meditation can "hold the mind" (drawing in and holding the inner attention); wisdom can "loosen the true Dharma" (understanding the ultimate truth).
Six names, six functions: removing a person's poverty, making a person cool, breaking a person's anger, establishing good dharmas, holding one's mind, understanding reality — name and meaning answering one to one.
The fifth meaning — "cultivation": the five "supports" the practice of the six perfections leans on
Merely turning out the "work" of giving and keeping discipline is not yet enough. The treatise speaks especially of "the mind that cultivates the six perfections" — saying that the cultivation of each perfection leans on "five supports" (five things relied on):
One — the support of substance (with what "capital" one cultivates) is of four kinds: cultivating in reliance on "cause" (by the power of one's lineage), on "recompense" (by the power of one's own accomplished person), on "vow" (by the power of a former vow), and on "number" (by the power of wisdom).
Two — the support of thought (with what "mindful thought" one cultivates) is likewise of four kinds: the thought of faith (giving rise to faith toward the teaching that accords with the six perfections), the thought of savor (tasting the savor of the qualities within the six perfections), the thought of rejoicing (rejoicing in the six perfections cultivated by all sentient beings in all world-realms), and the thought of yearning (yearning after the yet more excellent six perfections of oneself and others in the future).
Three — the support of mind (with what "ground of mind" one cultivates) — this is the most essential of the five supports, and the one the treatise expounds most fully, holding six minds:
- The unwearying mind: giving and giving again, never satisfied. The treatise sets it off with an extreme comparison: though one were to give a single sentient being the seven treasures of world-realms as many as the sands of the Ganges, together with one's own body and life, instant upon instant, on to the very end of the realm of sentient beings, still the mind would not weary — all for the maturing of the unsurpassed awakening.
- The vast mind: from the first arousing of the mind, continuing on to buddhahood, without a single instant of break or decline.
- The mind of surpassing joy: the joy in giving to a person surpasses the joy of the receiver in getting the thing.
- The mind of gain: reckoning that "another receiving my benefit" is a better bargain than "my own enjoyment" — for benefiting others is precisely the cause of one's own buddhahood.
- The undefiled mind: seeking no repayment of kindness, seeking no fruit of recompense.
- The wholly pure mind: turning over even the merit-fruit one gains to sentient beings, and not taking it for oneself.
These six minds tell out the whole secret of great-vehicle giving: when the bodhisattva gives something away, he is more joyful than the one who receives it; he is reckoning the account of "benefiting others is self-benefit." And the treatise points out especially that these six minds belong not only to giving, but equally to discipline on up to wisdom — it uses a still fiercer comparison for the unwearying mind in "cultivating discipline and the rest": though there were selves as many as the sands of the Ganges, and each self had a life-span of Ganges-sand aeons, and in each life-span there lacked every means of livelihood, and moreover a mass of fire filled the whole trichiliocosm; the bodhisattva, with all these selves, through all these life-spans, amid this mass of fire, arousing the four dignified postures, would in a single instant cultivate but one precept of discipline, and so on to the end of all the stores of discipline and all the stores of knowledge — and the mind would still not weary. This is not the grim endurance of sacrifice; it is that unstoppable joy that comes once one has seen clearly that "to give away, to keep cultivating, is what real gain is."
Four — the support of skillful means: the three skillful means for cultivating the six perfections are "the purity of the three spheres" — that the giver, the receiver, and the thing given, all three spheres, are not discriminated. This purity is accomplished with "non-conceptual knowledge" as its means; with this means, every act of attention can be accomplished.
Five — the support of power is of three kinds: the power of the body (the Buddha's self-nature body and enjoyment body), the power of activity (the Buddha's emanation body — which by the emanation body, in every mark and for every sentient being, displays every good practice), and the power of speech (speaking every kind of the six perfections without impediment).
〔Here the text enters scroll eight〕
The sixth meaning — "the divisions": the "six meanings" of each perfection — taking them apart one by one
From here on (scroll eight), the treatise takes the six perfections apart one by one, dissecting each by the same set of "six meanings" (own-nature · cause · fruit · function · concomitance · classes). This is the finest-grained section of the whole chapter, and must be taught perfection by perfection, meaning by meaning:
The six meanings of giving (檀, giving): its own-nature is "giving to another" (giving one's own goods to a receiver); its cause is "concurrent thought" (the wholesome root of non-greed arising together with volition); its fruit is "the twofold accomplishment" (the accomplishment of wealth and the accomplishment of the person — the accomplishment of the person including the five matters of life, complexion, strength, ease, and eloquence); its function is "the twofold gathering" (fulfilling both the gathering of self and other, and the great awakening); its concomitance is "dwelling in non-stinginess" (settled in the heart of one who is not stingy); its classes are "the three of Dharma, wealth, and fearlessness" (the gift of Dharma, the gift of wealth, the gift of fearlessness).
The six meanings of discipline (戒, discipline): its own-nature is "the six limbs" (dwelling in full discipline, right down to fully receiving and training in the training-precepts); its cause is "extinguishing the bounds of existence" (keeping discipline in order to seek nirvāṇa and cross beyond the bounds of the several kinds of existence); its fruit is "the good destinies" (the good destinies and the five states of mind such as "non-regret," obtained through discipline); its function is "holding and the rest" — discipline has three capacities: it can "hold" (upholding every quality, like the great earth that bears up the ten thousand things), it can "still" (stilling the fever and heat of the afflictions), and it gives "fearlessness" (not giving rise to the conditions of any offense, so that there is nothing to fear from "committing an offense"); its concomitance is "the full store of merit" (doing good practice at all times by body, speech, and mind); its classes are "the twofold obtaining" (discipline obtained by receiving, which takes in the guard of the code of individual liberation; and discipline obtained by realization, which takes in the guard of meditation and the uncontaminated guard).
The six meanings of patience (忍, patience): its own-nature is the three of "not repaying, enduring, and knowing" — answering exactly to the three kinds of patience: not repaying is "patience toward being wronged by others," enduring is "patience in enduring suffering," and knowing is "patience in contemplating dharmas"; its cause is "great compassion and the reliance on Dharma" (the reliance on Dharma meaning receiving discipline and wide learning); its fruit is "the five virtues" (gaining little hatred and envy, not spoiling others' minds, gaining gladness and ease, no regret at the end of life, and after the body's breaking-up birth in the heavens); its function is "the twofold benefit" (the three patiences can accomplish self-benefit and benefiting others); its concomitance is "bearing the surpassing" (patience, because it is hard to practice, is the most surpassing); its classes are "those three kinds" (namely the three patiences above: toward being wronged, in enduring suffering, in contemplating dharmas).
The six meanings of vigor (進, vigor): its own-nature is "boldness in the good, in the right" (boldness that turns away from other actions is called "in the good," boldness that removes the outside ways is called "in the right"); its cause is "having faith and having desire" (faith and aspiration make vigor arise); its fruit is "the increase of mindfulness" (qualities such as mindfulness and concentration arise again through vigor); its function is "countering" (the one who arouses vigor gains a happy abiding and is unmixed with any evil); its concomitance is "possessing virtue" (possessing qualities such as non-greed); its classes are "those seven kinds" (the seven vigors of training in discipline, training in concentration, training in wisdom, of body, of mind, unbroken, and reverent).
The six meanings of meditation (定, meditation): its own-nature is "the mind's abiding" (the mind settled within); its cause is "mindfulness and vigor" (with mindfulness one does not forget the object, and in reliance on vigor concentration is made to arise); its fruit is "the arising of ease"; its function is "the supernormal powers and the abidings" — "supernormal" meaning the five supernormal powers, "abidings" meaning the three abidings (the noble abiding, the divine abiding, the pure abiding), meditation being able to make the five powers and the three abidings all masterful; its concomitance is "chief among all dharmas" (concentration is chief among all dharmas); its classes are "those kinds, three and again three" (one set being the three grades of with-application-and-examination, without-application-but-with-examination, and without-application-and-without-examination; another set being the three grades accompanied by joy, accompanied by ease, and accompanied by equanimity).
The six meanings of wisdom (慧, wisdom): its own-nature is "right discernment" (rightly discerning the world-transcending Dharma); its cause is "concentration's holding" (by concentration wisdom is held, and dharmas are understood as they are); its fruit is "good liberation" (good liberation from what is defiled); its function is "the life and the speaking" (unsurpassed right discernment being the "life of wisdom," and being able too to "speak well" the true Dharma); its concomitance is "chief among all dharmas" (wisdom being highest among all dharmas); its classes are "these too are of three kinds" (the three grades of right discernment: worldly, world-transcending, and the greatly world-transcending).
Why does wisdom alone bear the name "chief among all dharmas," such that the other five perfections must all follow its lead? 〔exposition-borrowed simile〕 The Treatise on the Great Perfection of Wisdom supplies a ready comparison: "It is as with the born-blind — be they a hundred, or a thousand, or a hundred thousand, if they have no one to lead the way, they cannot make for the road or enter the city." The first five perfections, parted from wisdom, are "like the blind without a guide, unable to make for the road, unable to attain all-kinds-of-knowledge"; once they "have the perfection of wisdom to lead the way," these five are then "said to have eyes." Giving, discipline, patience, vigor, and meditation, though they be by the hundreds and thousands, without this eye of wisdom to lead the way, are a crowd of the blind that cannot find the city gate; let wisdom but lead, and these five open their eyes on the spot. This is where the phrase "wisdom is chief" comes to rest.
The six meanings of each of the six perfections dissected, one sees that each perfection is not a lump of undifferentiated good, but has its own nature, its own cause, its own fruit, its own function, its own companion, its own classes — this is dissecting the six perfections and showing them to the reader.
The seventh meaning — "the gathering of practice": all good dharmas gathered into three classes
Next the treatise gathers "all the pure and wholesome dharmas" (the several practices of giving and the rest) into three classes: the scattered, the concentrated, the both. The first two perfections (giving and discipline) take in "the scattered" (they can be practiced even with a scattered mind); the latter two (meditation and wisdom) take in "the concentrated" (they are accomplished only with a concentrated mind); the middle two (patience and vigor) take in "the both" (they run through both the concentrated and the scattered). By this threefold "scattered / concentrated / running-through," all good dharmas can be gathered in.
The eighth meaning — "countering obstacles": each perfection parts from "seven clingings"
Next comes "countering obstacles," but here the angle shifts — not merely countering the afflictions, but detailing more finely that each perfection must part from "seven clingings." Taking giving as the first example, the bodhisattva in the practice of giving parts from seven clingings: the clinging to wealth, the clinging to slackness, the clinging to bias, the clinging to repayment of kindness, the clinging to the fruit of recompense, the clinging of obstruction (meaning the "latent tendency of greed" that is to be countered but is not yet cut off), and the clinging of distraction (distraction being of two kinds: the "lower-minded distraction" that seeks the lesser vehicle, and the "discriminating distraction" that discriminates the three spheres). Parting from these seven clingings is what is called the "seven non-clingings."
And the other five perfections too each have seven clingings, and each parts from its own seven. One point here must be got clear: the first clinging of giving is "the clinging to wealth," but with discipline and the other four perfections, this "first clinging" is replaced by each one's own root obstacle — discipline parts from the clinging to breaking discipline, patience from the clinging to anger, vigor from the clinging to indolence, meditation from the clinging to the scattered mind, wisdom from the clinging to delusion; the rest — the "clinging of obstruction" (cutting off latent tendencies), the "clinging of discrimination" (not discriminating the three spheres), and so on — all six perfections alike must part from.
The ninth meaning — "the qualities": the fivefold quality, taught fold by fold
"The qualities" is the largest section of the ten meanings of the six perfections. The treatise sets it out in five folds: the quality of benefiting others, the summary statement of the four virtues, the quality of purity, the eightfold unsurpassed quality, and the distinctive uncommon quality of giving and vigor. Taught fold by fold:
One — the quality of benefiting others (one verse for each of the six)
Each of the six perfections has one verse disclosing its "benefiting others," and the verses run the same in structure: at all times practicing this one perfection, parting from every seeking of self-benefit, by this perfection establishing sentient beings in awakening, and holding it up with knowledge (or compassion) so that its merit is inexhaustible.
- Giving: at all times giving up body and life to give to every seeker, parting from the seeking of repayment and of a beloved fruit (with great compassion as its cause), by giving establishing sentient beings in the awakening of the three vehicles, holding it up with non-conceptual knowledge so that its merit is inexhaustible.
- Discipline: at all times guarding the threefold pure discipline (the discipline of restraint has "prohibiting and guarding" for its substance; the disciplines of embracing good and embracing sentient beings have "diligent boldness" for their substance), not clinging to "gaining discipline," nor seeking a beloved fruit… (the rest of the lines as above).
- Patience: at all times bearing every extreme wrong of every sentient being, not seeking repayment or a good destiny, not bearing out of dread or incapacity.
- Vigor: at all times cultivating vigor by the two natures of "great vow" and "diligent means," only in order to "slay the affliction-thieves of self and other" and to seek the unsurpassed awakening.
- Meditation: at all times cultivating by drawing in boundless concentration, yet "giving up the unsurpassed bliss of meditation and coming down to take birth in low and mean places" — why willingly take a lower birth? Because of great compassion.
- Wisdom: at all times understanding both "the true" (the mark of equality of the ultimate truth, the knowledge of the twofold no-self) and "the remaining objects" (the boundless distinctions of names and marks), and not clinging even to the Buddha's nirvāṇa (still less seeking birth-and-death).
Here the treatise adds the tightest of distinctions: the first five perfections are held up by "non-conceptual knowledge," and so their merit is inexhaustible right up to nirvāṇa without remainder; wisdom alone is held up by "great compassion," and so it never abandons sentient beings and its merit is inexhaustible — knowledge makes one not abide in birth-and-death, compassion makes one not abandon sentient beings.
Two — the summary statement of the four virtues
After the six verses that state benefiting others one by one, the treatise gathers them with one verse: each perfection alike bears "four virtues" — the vast quality (benefiting many sentient beings), the seeking-nothing quality (seeking no repayment), the most surpassing quality, and the inexhaustible quality. The first, second, third, and fourth lines of each of the earlier six verses disclose, in order, just these four virtues.
Three — the quality of purity (one for each of the six · the finest similes)
Next comes "the quality of purity," the section densest in comparison and most given to "turning things over," in the whole chapter:
- The purity of giving: the beggar has "three joys" toward the bodhisattva (the joy of getting to see him, of having his wish fulfilled, and of seeking to see and seeking fulfillment), and the bodhisattva, turning it over, also has three joys, and the bodhisattva's joy surpasses the beggar's — because the bodhisattva is full of great compassion.
- The purity of discipline: divided as "three of body, four of speech, three of mind," warding off the ten evils one by one — the bodhisattva out of compassion gladly gives away even his own body, his own wealth, his own retinue, so how much more would he refrain from committing the three bodily evils (killing, stealing, sexual misconduct)? Lying arises from the four causes of "self-benefit, benefiting others, dread, and seeking wealth," and the bodhisattva is without all four causes (not regarding body and life, viewing others as equal, parted from the five dreads, giving to all universally) — so what cause has he to lie? The bodhisattva benefits impartially — how should he slander with a double tongue; his great compassion dreads others' suffering — how should he speak harshly; he ever wishes to mature sentient beings — how should he speak frivolously; giving universally he parts from greed, in great compassion he parts from anger, well understanding dependent arising he parts from wrong views — so the three of the mind too are far parted from him.
- The purity of patience: toward one who harms him the bodhisattva turns the tables and forms the "thought of benefit" (this very one is my cause for accomplishing patience), and toward a matter of suffering he turns instead to the "thought of joy" (this is a cause of benefiting others). With neither a "thought of non-benefit" nor a place for a "thought of suffering" to arise, then toward whom would he raise patience, toward what matter would he raise patience? — this "no patience left to be patient with" is patience carried to purity.
- The purity of vigor: when the bodhisattva does hard-to-practice vigor for another, he does not even feel it hard — because the "thought of other and self" is already cut off, and at all times he "loves the other more than himself."
- The purity of meditation: with a contrast that "turns over three persons' meditation." Worldly meditation has "little bliss," the two-vehicle meditation has "the twofold self-bliss"; worldly meditation clings to the view of self, the two-vehicle meditation clings to nirvāṇa; worldly meditation falls back, the two-vehicle meditation runs out on entering the remainderless; the three persons' meditations each have the defilement of delusion or freedom therefrom. The bodhisattva's meditation turns every one of these over — much bliss, bliss of both self and other, no clinging, no falling back, inexhaustible, no delusion.
- The purity of wisdom: with a superbly beautiful simile of "light," setting the wisdom of three sorts of person side by side to be lit up all at once — the ordinary person's knowing is like reaching out a hand to touch a thing in the dark (getting little of the object, unclear, unsteady); the two-vehicle's knowing is like lighting two lamps in a room to see a thing (brighter, growing clearer, yet not utterly pure); the bodhisattva's knowing is like the great sun high in the sky, shining upon the ten thousand things (all-pervading, clear, utterly pure, beyond compare). From "groping in the dark" to "two lamps lighting a room" to "the bright sun at midday," the scale of wisdom grows fold on fold — what the bodhisattva seeks is not to light one more lamp, but to make a whole sun rise.
The six perfections cultivated to purity all have this same air of "turning things over": seeing loss as gain, suffering as bliss, giving as more joyful than getting, and the groping in the dark exchanged for the shining of the sun.
Four — the eightfold unsurpassed quality
The treatise then states, from another side, the "eight unsurpassables" of the six perfections: the reliance, the class, the condition, the dedication, the cause, the wisdom, the field, and the support. Still taking giving as the example, in answer to 〔how are these eight reckoned unsurpassed?〕 — giving is unsurpassed because it "relies on" the bodhisattva; giving's "classes" are three (the gift of goods that gives up body and life, the gift of fearlessness that saves from the dread of birth-and-death in the evil destinies, the gift of Dharma that speaks the great-vehicle teaching); giving's "condition" is aroused by great compassion; giving's "dedication" seeks the great awakening; giving's "cause" is the seed of the giving-acts of former lives, perfumed in; giving's "wisdom" contemplates the three spheres without discrimination by non-conceptual knowledge; giving's "field" has five persons (the seeker, the suffering, the one without refuge, the ill-conducted, the virtuous), and among them the "surpassing person of virtue" is unsurpassed; giving's "support" is three (inclination of faith, thought, and concentration). As with the eight unsurpassables of giving, so discipline and the other five perfections each have their eight unsurpassables — among which the "unsurpassed of classes" differs for each: for discipline it is bodhisattva discipline; for patience it is "the bodhisattva being able to bear one who comes to slay him, low and mean, weak and feeble"; for vigor it is "all that is to be countered being cut off"; for meditation it is bodhisattva concentration; for wisdom it is "taking as object the object of suchness"; while the "unsurpassed of the surpassing field," for discipline and the rest, is "the great-vehicle Dharma."
Five — the distinctive uncommon quality (giving · seven verses; vigor · six distinctions)
Last, giving and vigor each have a distinctive "uncommon" quality.
The uncommon of giving: the treatise, in a run of seven verses, paints the scene of "giving carried to the utmost" in full color: to make one sentient being gain ease, he willingly undergoes suffering himself for many aeons (because of "deep love," that is, great compassion); the beggar out of "self-benefit" wants to get every kind of thing, the bodhisattva out of "benefiting others" gives up all his hundred kinds; when giving up the body, by the purity of his heart-ground he even "feels no suffering" but gives rise instead to joy (this joy comes of "bearing suffering for another," and precisely shows the bodhisattva to be above the world-transcending); the beggar's joy in getting wealth "is not the great joy," the bodhisattva's joy in giving up the thing, which "outstrips" the beggar's joy, is the great joy; when the beggar has gotten everything he yet has wealth but "does not see himself rich," while the bodhisattva having given everything and being without wealth on the contrary "sees himself greatly rich" (showing the bodhisattva's wealth to be inexhaustible); when the beggar has gotten everything he gives rise to no "thought of great benefit," while the bodhisattva having given everything on the contrary gives rise to a "thought of great benefit" (showing the bodhisattva's great compassion). Most vivid is the last verse — the beggar takes things at the bodhisattva's place as freely as one plucks fruit by the roadside at hand, having whatever he wants, with no impediment at all (showing the bodhisattva's "non-clinging"). The ground-tone of this whole scene is "non-clinging": the bodhisattva clings not at all to the thing given, and so gives so freely. Real giving is not "cutting off what one loves through gritted teeth"; it is that love does not, at root, cling to the thing — the thing being like fruit by the roadside, never mine in the first place, the taker simply takes it.
The uncommon of vigor has "six distinctions": the surpassing, the cause, the reliance, the function, the kinds, and the countering.
- The three distinctions of the surpassing, the cause, and the reliance: vigor is the most surpassing among all good dharmas (the surpassing), is the unsurpassed cause (the cause), and is that on which the gaining of all good dharmas rests (the reliance).
- The distinction of function is seven: gaining a happy abiding in the present dharma, gaining worldly dharmas, gaining world-transcending dharmas, gaining livelihood, gaining "the moving and the still" (which is worldly, not ultimate), gaining liberation (cutting off the view of the body), and gaining awakening (the great awakening).
- The distinction of kinds is six, and the treatise deftly matches it onto the whole set of the factors of the path: the vigor of increase-and-decrease is the four right exertions (making evil decrease and good increase), the vigor of predominance is the five faculties (being predominant toward the Dharma of liberation), the vigor of casting off obstacles is the five powers (obstacles cannot obstruct it), the vigor of entering the true is the seven factors of awakening (established by the path of seeing), the vigor of the transformation of the basis is the eightfold noble path (the path of cultivation being the cause of the ultimate transformation of the basis), and the vigor of great benefit is the six perfections (self-benefit and benefiting others).
- The kinds again have "five differences": the great vow (the aspiration that sets practice in motion), setting-out in practice (the present practice of good dharmas), no-lowliness (gaining the great fruit, the low and mean substance being now gone), immovability (sufferings such as cold and heat cannot move it), and the unwearying (not being content with gaining little).
- Again, divided by "person," there are three kinds (by the three vehicles, as lower, middle, higher) and two kinds (the lower awakening relying on the two vehicles, the higher awakening relying on the great vehicle, corresponding to the lesser benefit and the great benefit).
- The distinction of countering: countering the four clingings of "clinging to wealth, clinging to affliction, clinging to weariness, clinging to contentment," and so gaining the four non-fallings-back.
The tenth meaning — "mutual disclosure": the four meanings by which the six perfections mutually complete one another
The last of the ten meanings is "mutual disclosure" — the six perfections are not six separate roads each going its own way, but rather complete one another mutually, in four meanings:
- Mutual inclusion: the gift of fearlessness includes the two perfections of discipline and patience (these two can give a person fearlessness); the gift of Dharma includes the two perfections of meditation and wisdom (these two can give a person the Dharma); the combined gift (the joint gift of wealth and Dharma) includes the one perfection of vigor (this one can practice the two gifts).
- Distinction: the six kinds, giving and the rest, are just the "six gifts" — the gift of giving, the gift of discipline, on to the gift of wisdom — all being the establishing of giving and the rest within the continuum of another.
- Reliance on Dharma: the several scriptures disclose the several meanings of giving and the rest, and the several meanings of giving and the rest disclose the several scriptures — including one another everywhere.
- Being a cause: giving is the cause of discipline and the rest (only one who does not regard wealth can keep discipline and the rest); discipline too is the cause of giving and the rest (only the monk who receives the guard can give up all he has and enjoy it; only one who dwells in discipline can be fully endowed with patience and the rest) — so the six perfections are mutually causes.
The four means of gathering: the four skillful means for drawing sentient beings in
Having finished the six perfections of ferrying oneself across (the ten meanings taught out), the treatise turns to speak of the "four means of gathering" (四攝) by which one gathers others in — these are the four skillful means by which the bodhisattva draws sentient beings in one by one. The four means of gathering too must be taught meaning by meaning:
The substance of the four means of gathering: giving, kind speech, beneficial action, and shared benefit. Giving is "impartial giving" (giving impartially); kind speech is "speaking to him" (speaking to him the meaning of the perfections); beneficial action is "establishing" (establishing sentient beings within the perfections); shared benefit is "practicing oneself" (having established another, practicing likewise oneself). Why are these four set up? — these are the "several skillful means for gathering others."
The nature of the four means of gathering (the four skillful means): giving is "the skillful means of drawing along" (starting the gathering in accord with another's body by the gift of wealth); kind speech is "the skillful means of drawing in" (making the ignorant and the doubting receive the meaning); beneficial action is "the skillful means of rightly turning" (making him turn and practice the several goods); shared benefit is "the skillful means of turning along" (the bodhisattva practicing himself as he speaks, so that sentient beings, seeing it, who before were unwilling to do good now do good along with him).
The function of the four means of gathering: this is the side of the four means of gathering where the sequence shows most — giving makes him "a vessel for the Dharma" (a person who lacks even basic enjoyment cannot take the Dharma in; only when one accords with his wealth is he fit to receive the Dharma); kind speech makes him "give rise to faith in the Dharma" (speaking the Dharma's meaning to him and cutting off his doubt); beneficial action makes him "give rise to practice of the Dharma" (leading him to practice in accord with the Dharma); shared benefit makes him "gain liberation" (by pure practice benefiting him over a long time). The four functions run in a line as "making a vessel → making faith → making practice → making liberation": first drawing a person near, then making him believe, then making him practice, and at last making him liberated. Among them "shared benefit" shows the most weight — it requires the bodhisattva to "do it first himself for others to see"; not standing on the bank and shouting, but jumping into the water to swim across alongside you.
The four means of gathering gathered into two: elsewhere the World-Honored One gathers these four into "two means of gathering" — the material and the Dharma. The material gathering takes in the first (giving); the Dharma gathering takes in the latter three (kind speech, beneficial action, shared benefit). Why can the Dharma gathering take in the latter three? Because "Dharma" is of three kinds: the Dharma-as-object, the Dharma-as-practice, and the Dharma-as-purifier, which answer in order exactly to the latter three means of gathering.
The kinds of the four means of gathering (the three benefits): the four means of gathering, by the persons gathered, are of three kinds, lower, middle, higher (gathering the persons of the three vehicles), and from this there are again three benefits — the gathering by a bodhisattva of the ground of understanding-and-practice is "doubly without benefit"; the gathering by a bodhisattva who has entered the great grounds (the first ground and above) is "doubly with benefit"; the gathering by a bodhisattva of the eighth ground and above is "purely with benefit" (surely able to bring sentient beings to accomplishment).
Exhorting the practice of the four means of gathering: whenever the bodhisattva would gather a following, in all cases he must rely on these four means of gathering as his skillful means — because they can accomplish the great benefit, are a means at ease and easy, and win the praise of all the buddhas.
The total gathering of the four means of gathering: these four means of gathering, throughout the three times, "have gathered, will gather, and now gather" all sentient beings, and so they are the very "road of maturing sentient beings," with no other road that can take their place (the other roads having no substance).
Conclusion: the summing verse — the six perfections and four means of gathering gathered into one verse
The treatise gathers the whole chapter at last with one verse: "non-clinging (giving), stillness (discipline), the power to bear (patience), boldness of intent (vigor), immovability (meditation), parting from marks (wisdom)" — the upper three lines sum the meaning of the six perfections; "and it gathers, gathers sentient beings" — the lower one line sums the meaning of the four means of gathering. The bodhisattva, by these six practices, practicing these four means of gathering, fulfills self-benefit and benefiting others. And so the whole treatise here states first the six perfections (ferrying oneself), then the four means of gathering (gathering others).
Seen whole, the Chapter on the Perfections and the Means of Gathering treats the two great matters the bodhisattva does — the "six perfections" by which he ferries himself across (which the treatise expounds thoroughly through the ten meanings: why they are six, what their character is, why this sequence, what the names mean, how they are cultivated, the six meanings of each, gathered into three classes, each parting from seven clingings, the fivefold quality, mutually completing one another), and the "four means of gathering" by which he gathers others in (their substance, nature, function, gathering into two, three benefits, exhortation, and total gathering — drawing sentient beings in by "making a vessel, making faith, making practice, making liberation"). The first is the bodhisattva's own road up the mountain; the second is the hand he turns back to draw others in; and running through both is still that one heart of "benefiting others is self-benefit."
To gather it in one line: the six perfections are the six roads by which the bodhisattva ferries himself across; the four means of gathering are the four skillful means by which he gathers others in; walking his own road his knowing is like the bright sun, giving to others he is as free as one plucking fruit by the roadside, and in drawing others in he always jumps into the water first, and swims to shore alongside you.
考據Apparatus
本品為六波羅蜜＋四攝之總論，跨卷七–八。
一 科判定位
度攝品居脊樑第十七，承業伴品（「已說起業方便，業所聚集諸波羅蜜今當說」）。先出憂陀那偈總綱。全品以六度「十義」貫串，終說四攝： 十義：制數（六說：自利三·二利六·利他六·大乘四因·大乘六道·三增上學）→ 顯相（四相：治障·合智·滿願·成生）→ 次第（三因：前後·下上·麁細）→ 釋名 → 修習（五依止：物·思惟·心·方便·勢力）→〔卷八〕→ 差別（六度各六義：自性·因·果·業·相應·品類）→ 攝行（亂·定·俱）→ 治障（七著）→ 功德（利他·四德／清淨／八無上／檀·精進不共）→ 互顯（四義：相攝·差別·依法·為因）。 四攝：體 → 性（隨攝·攝取·正轉·隨轉）→ 業（令器·令信·令行·令解）→ 二攝（財·法）→ 種益（三益）→ 成熟道 → 總結。
二 譯名對校（本論無別譯·與玄奘系同義對列）
| 本品（波羅頗譯） | 玄奘系同義 | 說 |
|---|---|---|
| 波羅蜜／度 | 波羅蜜多 | pāramitā |
| 檀·尸·羼提·毘梨耶·禪·般若 | 施·戒·忍·精進·靜慮·般若 | 六度 |
| 三聚戒 | 律儀·攝善法·饒益有情戒 | 戒自性 |
| 波羅提木叉 | 別解脫 | 戒品類·受得 |
| 四攝（布施·愛語·利行·同利） | 四攝事（布施·愛語·利行·同事） | saṃgraha-vastu |
| 憂陀那 | 鄔陀南（udāna） | 總綱之偈 |
三 義之所立（眼）
本品立六度·四攝之全論：
- 六度十義：以六說明「數唯有六」（攝自利·二利·利他·大乘四因·大乘六道·三增上學）；四相·三因次第·釋名；五依止修習；各六義差別；亂定俱攝行；七著治障；功德（利他四德＝廣大·無求·最勝·無盡／清淨功德／八無上／檀·精進不共差別）；互顯四義。
- 四攝：布施·愛語·利行·同利，以『令器·令信·令行·令解』次第成熟眾生；二攝（財·法）攝四攝；三益（倍無·倍有·純有）；判為「成熟眾生道」。 經眼級：六度自他二利（利他即自利）·般若以大悲攝、恒不捨眾生·四攝為成熟道。系內承用：瑜伽·菩薩地（度·攝）· 攝大乘論（六度差別·彼修） · 辯中邊論。
四 徵引（釋自引經為證·古德承用並錄）
釋自引契經為證（如實錄）
- 檀果·身成就：釋引《五事經》（施食得五事：命·色·力·樂·辯）。
- 忍二利·忍最上：釋引經偈（自利利他·若知他瞋於彼自息）及「忍最上，難行故」。
- 慧·定上首：釋引「般若者一切法中上」「三摩提者諸法上首」。
古德徵引（古德如何承用本品六度·並錄不判）
本品「六度」為瑜伽系諸古德疏釋六波羅蜜時所共承之一柱。 古德疏《瑜伽師地論》《成唯識論》六度諸門時，並列《莊嚴論》為所依校本。下錄皆古德如何引本品六度之誌錄，並錄以對等底料；其判攝（福智二聚等）為古德／瑜伽之框架，非本品自立之制數，並錄而不混入本品文。
- 遁倫《瑜伽論記》T42n1828：0555a25「第八辨菩提資糧，若依莊嚴論，二聚攝六度門。偈曰：初二為福體。第六則是智，餘三二聚因，五亦成智聚。…餘三者則忍進禪，通為福智二聚因。五、亦成智聚者，後由般若能迴向故諸波羅蜜皆成智聚。」——疏《瑜伽》菩提資糧處，依《莊嚴論》以福智二聚攝六度（施戒=福體·般若=智·忍進禪=二聚因·迴向皆成智聚）。〔此福智二聚之判，係遁倫/瑜伽承用《莊嚴論》六度之框架；本品自具之『制數六說』（自利三·二利六·利他六·大乘四因·大乘六道·三增上學）不含此判，故並錄不混。〕
- 太賢《成唯識論學記》X50n0818：0120c12「述曰：第七修習門。集論等者，等取莊嚴論、攝大乘論。然集論者謬可言，雜集本不說故。」——疏六度「修習門」處，並列《莊嚴論》（即本品第五義「修習」五依止段）、《攝大乘論》為校本。
系內：攝大乘論（六度差別·彼修）· 瑜伽·菩薩地（度·攝）亦疏六度四攝，與本品互發。
五 名相（首見·義）
- 六度十義：制數·顯相·次第·釋名·修習·差別·攝行·治障·功德·互顯。
- 四相：治障·合智·滿願·成生。五依止：物·思惟·心·方便·勢力。
- 六義（每度）：自性·因·果·業·相應·品類。
- 三聚戒：律儀·攝善法·攝眾生。三忍：他毀忍·安苦忍·觀法忍。
- 三人禪／三人智：世間·二乘·菩薩之禪／智（對顯）。
- 八無上：依·類·緣·迴向·因·智·田·依止。
- 四攝：布施·愛語·利行·同利。二攝：財攝·法攝。三益：倍無·倍有·純有。
六 譬喻
- 暗觸·二燈·日光（般若清淨·三智·眼）：凡夫智如暗中手觸、二乘智如二燈室照、菩薩智如大日光照（遍滿·明了·極淨）。
- 三人禪（禪清淨·對顯）：世間禪·二乘禪·菩薩禪之著退盡癡之別。
- 取路傍果（檀無著差別）：乞者於菩薩處自在取，如隨手摘路邊果。
- 戒能持如大地（戒業）：戒任持一切功德如大地。 全屬潔淨之喻。
義疏借喻坐實（非本論自有）
義疏為助開解所引之他經譬喻／經證，本論無此文；坐實出處如下，與本論自有諸喻區別，並錄以對等底料。
- 〔生盲喻〕：《大智度論》（照明品第四十）T25n1509 卷六十二 0496c03–c08 —「譬如生盲人，若百、若千、若百千而無前導，不能趣道、入城」「如盲無導，不能趣道、不能得一切種智」「得般若波羅蜜將導」「名為有眼」。義疏用於〔第六義「差別」慧六義段·釋般若獨為「諸法之上首」、餘五度離般若如盲無導〕。
七 互讀
- 業伴品：本品所承。
- 瑜伽·菩薩地（六度·四攝）· 攝大乘論（六度差別·彼修）· 辯中邊論 · 教授品（波羅蜜修）。
八 校本定位
本品 T31n1604 0627b07–0634a29（度攝品究竟·跨卷七–八）。釋自引：《五事經》·經偈（忍）·「般若者一切法中上」（0630b01）·「三摩提者諸法上首」（0630a17）。
This chapter is the comprehensive treatment of the six perfections and the four means of gathering, spanning scrolls seven and eight.
I. Doctrinal-structural placement (科判定位)
The Chapter on the Perfections and the Means of Gathering stands seventeenth along the spine; it succeeds the Chapter on Action and Its Companion ("having spoken of the skillful means for arousing action, we shall now speak of the perfections that action gathers together"). It opens with an udāna verse of general summary. The whole chapter is threaded through the ten meanings of the six perfections and concludes with the four means of gathering: The ten meanings: fixing the number (six accounts: the three of self-benefit · the six of twofold benefit · the six of benefiting others · the four causes of the Great Vehicle · the six paths of the Great Vehicle · the three higher trainings) → showing the characteristics (four characteristics: countering hindrance · joining with wisdom · fulfilling the vow · maturing beings) → the sequence (three grounds: before-and-after · lower-and-higher · coarse-and-fine) → explaining the names → cultivation (five bases of reliance: the object · reflection · the mind · skillful means · power) →〔scroll eight〕→ differentiation (the six meanings of each perfection: self-nature · cause · fruit · function · concomitance · classes) → the practice that gathers (distracted · settled · both) → countering hindrance (the seven attachments) → qualities (benefiting others · the four virtues / purity / the eight unsurpassables / the special features of giving and of vigor) → mutual disclosure (four meanings: mutual inclusion · differentiation · reliance on the dharma · being a cause). The four means of gathering: substance → nature (drawing in accordingly · taking in · rightly turning · turning accordingly) → function (making them vessels · making them trust · making them practice · making them understand) → the two gatherings (material · dharma) → the three benefits → the path of maturing → the general conclusion.
II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)
| This chapter (Prabhākaramitra's rendering) | Xuanzang-lineage synonym | Note |
|---|---|---|
| 波羅蜜／度 [perfection / crossing-over] | 波羅蜜多 [perfection] | pāramitā |
| 檀·尸·羼提·毘梨耶·禪·般若 [giving · discipline · patience · vigor · meditation · wisdom] | 施·戒·忍·精進·靜慮·般若 [giving · discipline · patience · vigor · meditation · wisdom] | the six perfections |
| 三聚戒 [the three-fold pure precepts] | 律儀·攝善法·饒益有情戒 [the precept of restraint · of embracing good dharmas · of benefiting sentient beings] | the self-nature of discipline |
| 波羅提木叉 [the prātimokṣa] | 別解脫 [individual liberation] | classes of discipline · what is received and attained |
| 四攝（布施·愛語·利行·同利） [the four means of gathering (giving · kind speech · beneficial action · shared benefit)] | 四攝事（布施·愛語·利行·同事） [the four items of gathering (giving · kind speech · beneficial action · shared undertaking)] | saṃgraha-vastu |
| 憂陀那 [the udāna] | 鄔陀南（udāna）[the udāna] | the verse of general summary |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the comprehensive treatment of the six perfections and the four means of gathering:
- The ten meanings of the six perfections: by six accounts it shows that "the number is precisely six" (gathering: self-benefit · twofold benefit · benefiting others · the four causes of the Great Vehicle · the six paths of the Great Vehicle · the three higher trainings); the four characteristics · the sequence by three grounds · explaining the names; cultivation by the five bases of reliance; the six meanings by which each perfection differs; the practice that gathers as distracted-settled-both; countering hindrance by the seven attachments; the qualities (benefiting others by the four virtues — vast · without seeking · supreme · inexhaustible / the quality of purity / the eight unsurpassables / the special-and-uncommon features of giving and of vigor); the four meanings of mutual disclosure.
- The four means of gathering: giving · kind speech · beneficial action · shared benefit, maturing sentient beings in the sequence "making them vessels · making them trust · making them practice · making them understand"; the two gatherings (material · dharma) include the four means; the three benefits (increase-of-the-lacking · increase-of-the-having · the purely-having); reckoned as "the path of maturing sentient beings." At the eye of scripture: the twofold benefit of self and other in the six perfections (benefiting others is itself benefiting oneself) · wisdom is embraced by great compassion and never forsakes sentient beings · the four means of gathering are the path of maturing. Intra-canonical inheritance: the Yogācārabhūmi, Bodhisattva-stage (the perfections · the means of gathering) · the Mahāyāna-saṃgraha (the differentiation of the six perfections · their cultivation) · the Madhyāntavibhāga.
IV. Citations (徵引 · scriptures the commentary cites as warrant · together with how the ancient masters inherited the chapter, set down and not adjudicated)
The commentary's own scriptural warrants (faithfully recorded)
- The fruit of giving · the perfecting of the body: the commentary cites the Sūtra of the Five Matters (《五事經》) [that by giving food one gains five matters: life-span · complexion · strength · ease · eloquence — 命·色·力·樂·辯].
- The twofold benefit of patience · patience as supreme: the commentary cites a scriptural verse (benefiting self and other · "if one knows the other is angry, in oneself it is stilled toward him") and "patience is supreme, because it is hard to practice" (忍最上，難行故).
- Wisdom · concentration as chief: the commentary cites 「般若者一切法中上」["wisdom is the highest among all dharmas"] and 「三摩提者諸法上首」["samādhi is the foremost of all dharmas"].
The ancient masters' citations (how the ancient masters inherited this chapter's six perfections · set down together, not adjudicated)
This chapter's "six perfections" is one of the pillars commonly relied upon by the ancient masters of the Yogācāra system when they comment on the six perfections. When the ancients comment on the various gates of the six perfections in the Yogācārabhūmi and the Cheng Weishi Lun, they set the Sūtrālaṃkāra alongside as a collating witness. What is recorded below is a record of how the ancient masters cited this chapter's six perfections, set down together as equivalent underlying material; their manner of reckoning (the two stores of merit and wisdom, and the like) is the framework of the ancients / the Yogācāra, not a fixed number established by this chapter itself, and is set down together without being mixed into the chapter's own text.
- Dunlun, Notes on the Yogācārabhūmi T42n1828 [遁倫《瑜伽論記》]: 0555a25「第八辨菩提資糧，若依莊嚴論，二聚攝六度門。偈曰：初二為福體。第六則是智，餘三二聚因，五亦成智聚。…餘三者則忍進禪，通為福智二聚因。五、亦成智聚者，後由般若能迴向故諸波羅蜜皆成智聚。」["Eighth, distinguishing the provisions for awakening: if one follows the Sūtrālaṃkāra, the two stores include the six perfections. The verse says: 'the first two are the substance of merit; the sixth is wisdom; the remaining three are causes of the two stores, and the fifth also becomes the store of wisdom.' … As for the remaining three — these are patience, vigor, and meditation, which are together causes of the two stores of merit and wisdom. 'The fifth also becomes the store of wisdom' means that, since wisdom afterward is able to turn-over-and-dedicate, all the perfections become the store of wisdom."] — commenting on the provisions for awakening in the Yogācārabhūmi, it relies on the Sūtrālaṃkāra to include the six perfections under the two stores of merit and wisdom (giving and discipline = the substance of merit · wisdom = the store of wisdom · patience, vigor, and meditation = causes of the two stores · by dedication all become the store of wisdom). 〔This reckoning by the two stores of merit and wisdom is the framework by which Dunlun / the Yogācāra inherited this chapter's six perfections; the chapter's own "six accounts for fixing the number" (self-benefit three · twofold benefit six · benefiting others six · the four causes of the Great Vehicle · the six paths of the Great Vehicle · the three higher trainings) does not contain this reckoning, hence it is set down together and not mixed in.〕
- Taehyŏn, Study-Notes on the Cheng Weishi Lun X50n0818 [太賢《成唯識論學記》]: 0120c12「述曰：第七修習門。集論等者，等取莊嚴論、攝大乘論。然集論者謬可言，雜集本不說故。」["The exposition says: seventh, the gate of cultivation. 'The Abhidharmasamuccaya and the rest' — this takes in as well the Sūtrālaṃkāra and the Mahāyāna-saṃgraha. Yet 'the Abhidharmasamuccaya' may be said to be an error, since the Abhidharmasamuccaya-vyākhyā itself does not say it."] — commenting on the "gate of cultivation" of the six perfections, it sets alongside the Sūtrālaṃkāra (that is, the fifth meaning of this chapter, "cultivation," the passage of the five bases of reliance) and the Mahāyāna-saṃgraha as collating witnesses.
Intra-canonical: the Mahāyāna-saṃgraha (the differentiation of the six perfections · their cultivation) · the Yogācārabhūmi, Bodhisattva-stage (the perfections · the means of gathering) also comment on the six perfections and the four means of gathering, mutually illuminating this chapter.
V. Terms (名相 · first-occurrence · meaning)
- 六度十義 [the ten meanings of the six perfections]: fixing the number · showing the characteristics · the sequence · explaining the names · cultivation · differentiation · the practice that gathers · countering hindrance · qualities · mutual disclosure.
- 四相 [the four characteristics]: countering hindrance · joining with wisdom · fulfilling the vow · maturing beings. 五依止 [the five bases of reliance]: the object · reflection · the mind · skillful means · power.
- 六義 [the six meanings] (of each perfection): self-nature · cause · fruit · function · concomitance · classes.
- 三聚戒 [the three-fold pure precepts]: restraint · embracing good dharmas · embracing sentient beings. 三忍 [the three patiences]: patience under others' harm · patience in bearing suffering · patience of contemplating the dharma.
- 三人禪／三人智 [the meditation / wisdom of the three sorts of person]: the meditation / wisdom of the worldling · of the two vehicles · of the bodhisattva (set out by contrast).
- 八無上 [the eight unsurpassables]: reliance · class · condition · dedication · cause · wisdom · field · support.
- 四攝 [the four means of gathering]: giving · kind speech · beneficial action · shared benefit. 二攝 [the two gatherings]: material gathering · dharma gathering. 三益 [the three benefits]: increase-of-the-lacking · increase-of-the-having · the purely-having.
VI. Similes (譬喻)
- The dark touch · the two lamps · the light of the sun (the purity of wisdom · the three wisdoms · the eye): the worldling's wisdom is like groping by hand in the dark, the two vehicles' wisdom is like two lamps lighting a room, the bodhisattva's wisdom is like the great sun illuminating (all-pervading · lucid · utterly pure).
- The meditation of the three sorts of person (the purity of meditation · set out by contrast): the worldling's meditation · the two vehicles' meditation · the bodhisattva's meditation, distinguished by attachment, by falling back, and by the exhaustion of delusion.
- Taking the fruit by the roadside (the feature of giving without attachment): the beggar takes freely from the bodhisattva, as one plucks at will the fruit beside the road.
- Discipline upholding all, like the great earth (the function of discipline): discipline sustains all qualities as the great earth does. All are pure similes.
Exposition-borrowed similes fastened (not native to this treatise)
The exposition, to aid understanding, borrows similes and scriptural warrants from other scriptures; this treatise has no such text. Their sources are fastened below, distinguished from the similes native to this treatise, and set down together as equivalent underlying material.
- 〔The simile of the man born blind〕: the Mahāprajñāpāramitā-upadeśa (《大智度論》, Chapter Forty on Illumination) T25n1509, scroll sixty-two, 0496c03–c08 — 「譬如生盲人，若百、若千、若百千而無前導，不能趣道、入城」「如盲無導，不能趣道、不能得一切種智」「得般若波羅蜜將導」「名為有眼」 ["it is like men born blind, whether a hundred, a thousand, or a hundred thousand, who without a guide before them cannot set out on the road or enter the city"; "like the blind without a guide, unable to set out on the road or attain omniscience"; "having the perfection of wisdom as guide"; "they are named those with eyes"]. The exposition uses it for〔the sixth meaning, "differentiation," the passage of the six meanings of wisdom · explaining that wisdom alone is "the foremost of all dharmas," the other five perfections apart from wisdom being like the blind without a guide〕.
VII. Cross-readings (互讀)
- The Chapter on Action and Its Companion: what this chapter succeeds.
- The Yogācārabhūmi, Bodhisattva-stage (the six perfections · the four means of gathering) · the Mahāyāna-saṃgraha (the differentiation of the six perfections · their cultivation) · the Madhyāntavibhāga · the Chapter on Instruction (the cultivation of the perfections).
VIII. Witness collation (校本定位)
This chapter is T31n1604 0627b07–0634a29 (the Chapter on the Perfections and the Means of Gathering complete · spanning scrolls seven and eight). The commentary's own citations are the Sūtra of the Five Matters · the scriptural verse (on patience) · 「般若者一切法中上」 ["wisdom is the highest among all dharmas"] (0630b01) · 「三摩提者諸法上首」 ["samādhi is the foremost of all dharmas"] (0630a17).