English
English version: Furthermore, regarding the explanation of the general term, the *Saṃdhinirmocana Sūtra* (解深密经) and the *Yogācārabhūmi-śāstra* (瑜伽师地论) state, 'Why is it called Pāramitā (波罗蜜多, perfection)?' Because of five reasons: First, it is without attachment, not being attached to things that contradict Pāramitā; second, it is without clinging, meaning that the mind is not bound to the various fruits, resultant effects, and acts of gratitude of all Pāramitās; third, it is without fault, meaning that with regard to such Pāramitā, there is no intermingling of defiled dharmas, and it is free from improper practices; fourth, it is without discrimination, meaning that with regard to such Pāramitā, one does not cling to words and does not cling to self-nature; fifth, it is correct dedication, meaning that the Pāramitā that is done and accumulated is dedicated to seeking the supreme Great Bodhi fruit. Moreover, the *Abhidharma-samuccaya* (对法论) states, 'Reaching the other shore of what is knowable is called Pāramitā.' Furthermore, 'Pāra' (波罗) means the other shore of what is knowable, and 'Mitā' (蜜多) means reaching. Regarding the explanation of the specific terms, the *Mahāyānasaṃgraha* (摄大乘论) states, 'It can break through stinginess and poverty, and it can lead to vast wealth, status, and merit, therefore it is called Dāna (布施, giving); it can stop evil precepts and evil destinies, and it can lead to good destinies and samādhi, therefore it is called Śīla (持戒, morality); it can extinguish anger and hatred, and it can abide in one's own peace and security, therefore it is called Kṣānti (忍辱, patience); it can skillfully stay away from all laziness and evil unwholesome dharmas, and it can generate immeasurable wholesome dharmas, therefore it is called Vīrya (精进, effort); it can eliminate all distractions, and it can lead to the abiding of the inner mind, therefore it is called Dhyāna (静虑, meditation); it can remove all biased views and evil wisdom, and it can truthfully distinguish dharmas, therefore it is called Prajñā (般若, wisdom).' Third, distinguishing the characteristics: Question: Can merely giving, etc., be called Pāramitā? Answer: Some can, and some cannot. Therefore, the *Vijñāptimātratāsiddhi* (唯识论) states, 'It must be embraced by seven supreme conditions in order to be established as Pāramitā.' First, the supreme of abiding, meaning that one must abide in the Bodhisattva lineage; second, the supreme of reliance, meaning that one must rely on the Great Bodhicitta; third, the supreme of intention, meaning that one must have compassion for all sentient beings; fourth, the supreme of activity, meaning that one must fully practice all activities; fifth, the supreme of skillful means, meaning that one must be embraced by non-conceptual wisdom; sixth, the supreme of dedication, meaning that one must dedicate to the supreme Bodhi; seventh, the supreme of purity, meaning that one must not be mixed with two kinds of obstacles. If it is not like this, --------------------------------------------------------------------------------
Chinese
七所摄受者。虽行施等。但名施等。不得名为到彼岸也。 四加行者。问将修此六。以何加行方能进习。答二利为心能修此六。故大般若经一百二云。菩萨摩诃萨行六波罗蜜时。当作是念。我若不行布施波罗蜜多。当生贫贱家尚无势力。何由成就有情严净佛土。况当能得一切智智。我若不护净戒波罗蜜多。当生诸恶趣。尚不能得下贱人身。乃至况当能得一切智智。我若不修安忍波罗蜜多。当生诸根残缺容貌丑陋。不具菩萨圆满色身。若得菩萨圆满色身行菩萨行。有情见者必获无上正等菩提。若不得此圆满色身。乃至况当能得一切智智。我若懈怠不起精进波罗蜜多。尚不能获菩萨胜道。乃至况当能得一切智智。我若心乱不入静虑波罗蜜多。尚不能起菩萨胜定。乃至况当能得一切智智。我若无智不学般若波罗蜜多。尚不能得诸巧便慧超二乘地。乃至况当能得一切智智。又三百五十一云。于此六种波罗蜜多勤修学时。恒作是念。世间有情心皆颠倒。没生死苦。不能自脱。我若不修善巧方便。不能解脱彼生死苦。我当为彼诸有情类。精勤修学布施净戒精进安忍静虑般若波罗蜜多善巧方便。以此念观故。能炽然修六度也。 五净相者。二种不同。初总后别。总者。解深密经及瑜伽云。总说一切波罗蜜多清净相者。当 现代汉语译本 七种被摄受的情况：即使做了布施等善行，也只能称作是布施等，不能称作是到达彼岸（波罗蜜多）。 四种加行：问：如果要修习这六种波罗蜜多，用什么加行才能进步修习？答：以利益自己和利益他人为心来修习这六种波罗蜜多。所以《大般若经》第一百零二卷说：‘菩萨摩诃萨在行六波罗蜜时，应当这样想：我如果不修行布施波罗蜜多，就会出生在贫贱的家庭，甚至没有势力，怎么能成就利益众生、庄严清净佛土的事业？更何况是证得一切智智（Buddhajñāna，佛的智慧）？我如果不守护清净的戒律波罗蜜多，就会出生在各种恶道中，甚至不能得到**人身，更何况是证得一切智智？我如果不修习安忍波罗蜜多，就会出生时诸根残缺、容貌丑陋，不具备菩萨圆满的色身。如果得到菩萨圆满的色身，行菩萨行，众生见到必定获得无上正等菩提（Anuttarā-samyak-saṃbodhi，无上的正觉）。如果不能得到这圆满的色身，更何况是证得一切智智？我如果懈怠，不发起精进波罗蜜多，甚至不能获得菩萨殊胜的道，更何况是证得一切智智？我如果心乱，不进入静虑波罗蜜多，甚至不能生起菩萨殊胜的禅定，更何况是证得一切智智？我如果没有智慧，不学习般若波罗蜜多（Prajñāpāramitā，智慧到彼岸），甚至不能得到各种巧妙的智慧，超越二乘（声闻和缘觉）的境界，更何况是证得一切智智？’ 又《大般若经》第三百五十一卷说：‘在勤奋修学这六种波罗蜜多时，经常这样想：世间的众生心都颠倒了，沉没在生死痛苦中，不能自己解脱。我如果不修习善巧方便，就不能解脱他们生死的痛苦。我应当为了这些众生，精勤修学布施、净戒、精进、安忍、静虑、般若波罗蜜多等善巧方便。’因为有这样的念头和观察，所以能够炽盛地修习六度（六波罗蜜多）。 五种清净相：有两种不同，先总说后别说。总的说，解深密经和瑜伽经说：总的说一切波罗蜜多的清净相，应当...
English
English version The seven kinds of being taken possession of: Even if one performs acts of giving, etc., they are only called giving, etc., and cannot be called reaching the other shore (Pāramitā). The four kinds of application: Question: If one wants to cultivate these six Pāramitās, what kind of application is needed to progress in cultivation? Answer: Cultivate these six Pāramitās with the mind of benefiting oneself and others. Therefore, the Mahāprajñāpāramitā Sūtra, volume 102, says: 'When a Bodhisattva-Mahāsattva practices the six Pāramitās, he should think: If I do not practice the Dāna Pāramitā (Perfection of Giving), I will be born into a poor and lowly family, and I will not even have the power to accomplish the task of benefiting sentient beings and adorning the pure Buddha-land. How much less will I be able to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)? If I do not protect the Śīla Pāramitā (Perfection of Morality), I will be born in various evil realms, and I will not even be able to obtain a **human body. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I do not cultivate the Kṣānti Pāramitā (Perfection of Patience), I will be born with defective faculties and an ugly appearance, not possessing the perfect form body of a Bodhisattva. If I obtain the perfect form body of a Bodhisattva and practice the Bodhisattva path, sentient beings who see me will surely attain Anuttarā-samyak-saṃbodhi. If I cannot obtain this perfect form body, how much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I am lazy and do not arouse the Vīrya Pāramitā (Perfection of Diligence), I will not even be able to obtain the superior path of a Bodhisattva. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If my mind is disturbed and I do not enter the Dhyāna Pāramitā (Perfection of Meditation), I will not even be able to generate the superior Samādhi (concentration) of a Bodhisattva. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I do not have wisdom and do not study the Prajñāpāramitā (Perfection of Wisdom), I will not even be able to obtain various skillful means and wisdom to surpass the realm of the Two Vehicles (Śrāvakas and Pratyekabuddhas). How much less will I be able to attain Anuttarā-samyak-saṃbodhi?' Furthermore, the Mahāprajñāpāramitā Sūtra, volume 351, says: 'When diligently studying these six Pāramitās, constantly think: The minds of sentient beings in the world are all inverted, submerged in the suffering of Saṃsāra (cycle of rebirth), and unable to liberate themselves. If I do not cultivate skillful means, I will not be able to liberate them from the suffering of Saṃsāra. I should diligently study Dāna, Śīla, Vīrya, Kṣānti, Dhyāna, Prajñā Pāramitās, and skillful means for the sake of these sentient beings.' Because of such thoughts and observations, one can vigorously cultivate the Six Perfections (Six Pāramitās). The five kinds of pure appearances: There are two kinds of differences, first general and then specific. Generally speaking, the Saṃdhinirmocana Sūtra and the Yoga Sūtra say: Generally speaking, the pure appearance of all Pāramitās should... --------------------------------------------------------------------------------
Chinese
知七种。何等为七。一菩萨于此诸法不求他知。二于此诸法见已不生执着。三即于如是诸法不生疑惑。谓为能得大菩提不。四终不自赞毁他有所轻蔑。五终不憍傲放逸。六终不小有所得便生喜足。七终不由此诸法于他发起嫉妒悭吝。行六度时离此七种。方得名为六度清净。次别相者。大集经云。一成就八法能净檀波罗蜜。谓离我能施。离为我施。离爱结施。离无明见施。离彼我菩提相施。离种种相见施。离悕望报施。离悭嫉其心平等如虚空等施。离此八法。是谓清净。二成就八法能护净戒。谓不忘菩提心能护于戒。不求声闻辟支佛地能护于戒。境界无碍能护于戒。不特诸戒能护于戒。不舍本愿能护于戒。不依一切生处故能护于戒。成就大愿故能护于戒。善摄诸根为灭烦恼故能护于戒。是谓八法。言护戒者。即灭净相。三成就八法能净羼提波罗蜜。谓善净内淳至修羼提波罗蜜。谓善净外不悕望修忍。于上中下究竟无障碍修忍。随顺法性无所染着修忍。去离诸见修忍。断一切诸觉修忍。舍一切诸愿修忍。除一切诸行修忍。是谓八法。四成就八法能净毗梨耶波罗蜜。谓净身故发勤精进。知身如影。不著于身。为净口故发勤精进。知口声如响。不著于口。为净意故发勤精进。知意如幻。无所分别。不著于意。为具足诸波罗蜜故 现代汉语译本 知七种。何等为七？一、菩萨对于这些法不寻求从他人处得知。二、对于这些法，见了之后不生执着。三、对于这些法不生疑惑，认为是否能由此得到大菩提（最高智慧）。四、始终不自我赞扬而诋毁他人，有所轻蔑。五、始终不骄傲放纵。六、不因为获得一点点成就就感到满足。七、不因为这些法而对他人产生嫉妒和吝啬。在修行六度（六种修行）时，远离这七种过失，才能称为六度清净。 其次是各个波罗蜜（到达彼岸）的差别相。《大集经》中说：一、成就八种法，能够清净布施波罗蜜（Dāna-pāramitā，布施的完成）。即：不执着于‘我’能布施，不执着于‘为我’而布施，不执着于爱结而布施，不执着于无明见而布施，不执着于彼我菩提相而布施，不执着于种种相见而布施，不希望得到回报而布施，不悭吝嫉妒，内心平等如虚空般布施。远离这八种执着，就叫做清净。二、成就八种法，能够守护清净的戒律。即：不忘记菩提心而守护戒律，不为了追求声闻（Śrāvaka，听闻佛法而证悟者）、辟支佛（Pratyekabuddha，独自证悟者）的境界而守护戒律，境界没有障碍而守护戒律，不特别执着于诸戒而守护戒律，不舍弃根本誓愿而守护戒律，不依赖于一切生处而守护戒律，成就大愿而守护戒律，善于摄持诸根，为了灭除烦恼而守护戒律。这就是八种法。所谓守护戒律，就是灭除对清净之相的执着。三、成就八种法，能够清净忍辱波罗蜜（Kṣānti-pāramitā，忍耐的完成）。即：善于清净内心，真诚地修行忍辱波罗蜜；善于清净外在，不希望得到回报地修行忍辱；对于上、中、下等一切境界，究竟没有障碍地修行忍辱；随顺法性，没有染着地修行忍辱；去除各种见解地修行忍辱；断除一切觉知地修行忍辱；舍弃一切愿望地修行忍辱；去除一切行为地修行忍辱。这就是八种法。四、成就八种法，能够清净精进波罗蜜（Vīrya-pāramitā，精进的完成）。即：为了清净身体而发勤精进，知道身体如影子，不执着于身体；为了清净口而发勤精进，知道口的声音如回响，不执着于口；为了清净意而发勤精进，知道意念如幻象，没有分别，不执着于意；为了具足各种波罗蜜而发勤精进。