肇論新疏 3.352

3.352

《智論》第十六云：「我於無量劫中，頭目髓腦以施眾生。合其願滿，乃至慇懃精進求此功德，欲具足五波羅蜜；我是時未有所得。見然燈佛，以五華施佛，布髮泥中，得無生法忍，即時六波羅蜜滿」等。釋曰：七地已前智相未盡，故三輪未或全空。住相行施，非真施也，以不順真故。施既如此，戒等皆然，舉一例諸也。至無相地，智相已亡、無生又證，施無所住，冥然契真。施雖五花之尠，勝前身命之多。蹄涔海量，何敢相望？施華之緣如《本行經》。又空行下，《放光》二十略云：「菩薩行空、無相、無願三昧等，今正是行五波羅蜜時，非是證時。」皆顯動寂無妨。

The Mahāprajñāpāramitopadeśa, fascicle sixteen, says: 'Throughout immeasurable eons, I gave head, eyes, marrow, and brain to sentient beings to fulfill their wishes, and even with diligent exertion sought this merit, wishing to bring the five pāramitās to perfection; at that time I had not yet attained anything. Meeting Dīpaṅkara Buddha, I offered five lotuses to the Buddha and spread my hair in the mud, attained the tolerance of the unarisen dharmas, and instantly the six pāramitās were perfected,' and so forth. Commentary: Prior to the seventh stage, characteristics of intellect have not yet ended; hence the three wheels are not yet entirely empty. Practicing giving while abiding in characteristics is not true giving, because it does not accord with truth. Since giving is thus, morality and the others are all likewise; mentioning one exemplifies the rest. Reaching the stage of signlessness (animitta), characteristics of intellect have already vanished and the unarisen is also realized; giving is without anything to abide in, darkly tallying with truth. Though the gift was as scanty as five flowers, it excelled the previous vastness of bodies and lives. How could a puddle in an ox's hoofprint ever compare with the measure of an ocean? The conditions of offering flowers are as in the Benxing jing. As for 'Moreover, the Bodhisattva of Empty Action,' etc., the Fangguang [banruo jing], fascicle twenty, briefly says: 'When a bodhisattva practices the samādhis of emptiness, signlessness, and wishlessness, now is precisely the time to practice the five pāramitās, not the time to realize.' Both show that activity and stillness do not obstruct each other.