大乘義章 17.52

17.52

次約行論。行謂六度。外凡位中，修行有相六波羅蜜，雖少觀空，微故不說。內凡位中，修學破相六波羅蜜，觀空破慳以起檀行，乃至觀空破離癡見而起慧行。故《地持》云「解行名為無相修方便。」初地已上，成就真實六波羅蜜，亦名無相六波羅蜜。證法本寂，無慳無著，名檀波羅蜜。自性清淨，無諸罪垢，名尸波羅蜜。體無違惱，名忍波羅蜜。具堪諸法，無所缺少，名精進波羅蜜。寂靜不動，名禪波羅蜜。永無闇障，名般若波羅蜜。故《地持》中宣說初地為無相修，二地已上無相修廣，八地已上無相果成。行別如是（此五門竟）。

Next is the discussion according to practice. Practice refers to the six pāramitās. In the stage of external worldlings, one cultivates the six pāramitās with characteristics; although there is a slight contemplation of emptiness, it is subtle and therefore not discussed. In the stage of internal worldlings, one practices and learns the six pāramitās that break down characteristics, contemplating emptiness and destroying stinginess to initiate the practice of dāna, and so on up to contemplating emptiness and destroying and departing from ignorant views to initiate the practice of prajñā. Thus the Bodhisattvabhūmi states: 'Understanding-practice is called the expedient means of signless cultivation.' From the first ground upward, one accomplishes the true and real six pāramitās, which are also called the signless six pāramitās. Realizing that phenomena are fundamentally calm and quiescent, free from stinginess and attachment, is called dāna-pāramitā. Being pure in self-nature, free from all defilements of transgression, is called śīla-pāramitā. Its substance having no contrariness or vexation is called kṣānti-pāramitā. Being endowed with and capable of all dharmas without any deficiency is called vīrya-pāramitā. Being calm, quiescent, and unmoving is called dhyāna-pāramitā. Being forever free from the obstacle of darkness is called prajñā-pāramitā. Therefore the Bodhisattvabhūmi expounds that the first ground is signless cultivation, from the second ground upward the signless cultivation expands, and from the eighth ground upward the signless fruit is accomplished. The differences in practice are like this. (Here ends the fifth gate.)