金剛般若經贊述 1.115

1.115

在家三福業者，謂施、戒、修也。此三能於今世、後世可愛樂故，賢良君子所稱讚故，名為福業。非福翻此。初行施者，謂諸眾生無始已來，生死繫縛，都為慳貪，創令行施，使於未得財色等不生貪著，於已得財色等不起慳悋，名之為施。戒者，謂教持五、八等戒。修者，謂修行諸善、習禪定等。出家六波羅蜜者，謂出家修行，先行施度，謂從淺至深，從麁至細，從易至難，故經據勝者謂眾聖之府，據最勝故，各依一義，亦不相違。

As for the three meritorious activities of the householder, they are giving, morality, and cultivation (dāna, śīla, bhāvanā). Because these three can bring about what is pleasant and delightful in this life and future lives, and are praised by virtuous and worthy gentlepersons, they are called meritorious activities; the non-meritorious are the reverse of this. First practicing giving means: sentient beings, from beginningless time, have been bound to birth and death entirely on account of stinginess and greed; when first causing them to practice giving, they are made not to generate greedy attachment toward wealth, forms, and so on that they have not yet obtained, and not to raise stinginess toward wealth, forms, and so on that they have already obtained—this is called giving. Morality refers to teaching them to uphold the five, eight, and other precepts. Cultivation refers to cultivating various wholesome qualities, practicing dhyāna, and so on. As for the six pāramitās of the renunciant, they refer to the renunciant's cultivation: first practicing the pāramitā of dāna means proceeding from the shallow to the deep, from the coarse to the subtle, and from the easy to the difficult. Therefore, the sūtras, based on what is superior, call it the storehouse of all the sages; based on what is most supreme, each relies on one meaning and they are not contradictory.