說無垢稱經疏 2.6

2.6

三、釋相者，要具七種最勝攝受，方成十種波羅蜜多相。一、安住最勝，謂安住菩薩種姓；無種性修，非為度相。二、依止最勝，謂要依止大菩提心；若無道心，雖修非度。三、意樂最勝，謂要悲愍一切有情；不悲有情，雖修非度。四、事業最勝，謂要具行一切事業，且如施時要信心至心，隨時自手如法行施。或具六義：一、無所依施，解脫捨故；回向涅槃，無所繫著故。二、廣大施，舒手施故、殷重廣施故。三、歡喜施，樂棄捨故；施前、正施、施後意悅，無追悔故。四、數數施，祠[示*兌]施故；一向如法，不以凶暴積集財物，施時數數周遍捨施物故。五、田器施，捨圓滿故，謂於福田而奉獻故。六、攝受眷屬施，於惠施中樂分布故，謂於父母妻子等所時時平等而分布故。非理求財不以施人，物不淨故。置羅機網不以施人，損眾生故。刀杖毒藥不以施人，害眾生故。音樂女色不以施人，壞淨心故。以要言之，一切不如法物皆不應施。如是等名事業最勝。五、巧便最勝，謂要無相智所攝受，如不見施者、施物、受者，三事體空，三輪淨故。即《般若》云「以不住相相應行布施。」故住相修，雖修非度。六、回向最勝，謂要回向無上菩提；若不求此，雖修非度。七、清淨最勝，要不為二障間雜、三時無悔，方成度故；煩惱若間，雖修非度。

Third, concerning the explanation of their characteristics: They must be endowed with seven kinds of supreme appropriation to constitute the characteristics of the ten pāramitās. First, supreme abiding, meaning abiding in the bodhisattva lineage (gotra); cultivating without this lineage is not a characteristic of a pāramitā. Second, supreme support, meaning one must rely on the great mind of bodhi (bodhicitta); if one lacks this mind for the path, though one cultivates, it is not a pāramitā. Third, supreme intention, meaning one must have compassion for all sentient beings; without compassion for sentient beings, though one cultivates, it is not a pāramitā. Fourth, supreme activity, meaning one must completely practice all activities, just as when practicing giving, one must have a faithful mind and sincere mind, giving in a timely manner with one's own hands according to the Dharma. Or it is endowed with six meanings: 1. Giving without reliance, because of relinquishment through liberation, and because of dedicating toward nirvāṇa without attachment. 2. Vast giving, because of giving with open hands and giving deeply, respectfully, and extensively. 3. Joyful giving, because of delighting in relinquishment, and being pleased in mind before giving, while giving, and after giving, without regret. 4. Frequent giving, because of giving as a continuous offering; purely in accord with Dharma, not accumulating wealth through violence, and repeatedly and universally giving away objects when practicing giving. 5. Giving to fields and recipients, because of the perfection of relinquishment, meaning offering to fields of merit. 6. Giving that embraces dependents, because of delighting in distribution in one's generosity, meaning distributing equitably at all times to one's parents, wife, children, and so forth. One does not give to people wealth sought through unrighteous means, because the goods are impure. One does not give to people snares and nets, because they harm sentient beings. One does not give to people swords, staves, or poisons, because they destroy sentient beings. One does not give to people music or female beauty, because they ruin the pure mind. In short, all items not in accord with the Dharma should not be given. Such things are called supreme activity. Fifth, supreme skillful means, meaning it must be embraced by non-conceptual knowledge, as in seeing neither giver, given object, nor recipient—the three matters being empty in their essential nature—because the three wheels are pure. This is what the Prajñā[pāramitā-sūtra] refers to as 'practicing giving in association with not abiding in marks.' Hence, if one cultivates while abiding in marks, though one cultivates, it is not a pāramitā. Sixth, supreme dedication, meaning one must dedicate toward unexcelled bodhi; if one does not seek this, though one cultivates, it is not a pāramitā. Seventh, supreme purity, meaning it must not be intermixed with the two obscurations and must be free of regret during the three times for it to become a pāramitā; if afflictions intervene, though one cultivates, it is not a pāramitā.