釋摩訶衍論 8.12

8.12

論曰：就此文中即有五門。云何為五？一者總標答前所問門、二者通達總問所說門、三者略答建立門數門、四者略問廣答散說門、五者讚歎三昧殊勝門，是名為五。言總標答前所問門者，所謂總答彼前問故。如本修行有五門能成此信故。言通達總問所說門者，所謂總問其所說故。如本云何為五故。言略答建立門數門者，所謂建立大門數故。如本一者施門、二者戒門、三者忍門、四者進門、五者止觀門故。何故次第如是？謂修行六度次第法如是故。次就略問廣答散說門中故有五門故，故有五門應審觀察。此五種門中各各具二門。云何為二？一者略問門、二者廣答門，是名為二。如其次第不亂數量，應審思擇。第一修行施門中，言云何修行施門者，即是略問門，所謂開問。故後後諸門應如是知。就廣答門中即有三種施。云何為三？一者財物施、二者隨應施、三者教法施。言財物施者，所謂若有眾生來到我所乞我所有，即便不疑，隨時隨處皆悉施與，無所顧惜故。何等物名為財物耶？有幾種物？所謂有二種財物故。云何為二？一者內物、二者外物，是名為二。就內物中亦有二種。云何為二？一者無色、二者有色。言無色者，即是心識。言有色者，即是諸根。若有眾生來到我所，乞我心識，即便不惜，隨時施與令彼歡喜。若有眾生來到我所，隨其所用乞我一一有色妙根，即便不惜，隨時施與令彼歡喜。是名為二種內財物。就外物中亦有二種。云何為二？一者有識、二者無識。言有識者，即是妻子奴婢等類。言無識者，即是宮殿舍宅衣服嚴具等類。若有眾生來到我所乞此等物，即便不惜，隨時施與令彼歡喜。是名為二種外財物。如本若見一切來求索者，所有財物隨力施與，以自捨慳貪，令彼歡喜故。已說財物施，次說隨應施。云何名為隨應施耶？謂或有眾生五根壞失不能具足、或有眾生病苦無量不得安隱、或有眾生其心愚癡不能明了，行者爾時以賢士則，隨其所應、隨其所當、隨其所宜、隨其所用，能善揀擇、能善分別，除彼苦惱令歡喜故，是故說言隨應施焉。如本若見厄難恐怖危逼，隨己堪任施與無畏故。已說隨應施，次說教法施。云何名為教法施耶？謂有眾生，若時不時、若親不親、若貴不貴、若愚不愚、若夫不夫、若女不女、若惡不惡、若人不人，如是等類來到我所，欲求法時，即便不惜，發起無量無邊廣大圓滿大慈悲心，決斷彼疑，分除煩惱、徐增智慧，攝取彼人不墮惡道，令到無上大菩提故，是故說言教法施焉。如本若有眾生來求法者，隨己能解方便為說，不應貪求名利恭敬，唯念自利利他迴向菩提故故。

The treatise says: In this passage there are five approaches. What are the five? First, the approach of general indication in answering the preceding question; second, the approach of comprehensive inquiry into what is stated; third, the approach of briefly answering by establishing the number of approaches; fourth, the approach of brief inquiry and extensive answer in scattered explanation; fifth, the approach of praising the supremacy of samādhi. These are called the five. As for the approach of general indication in answering the preceding question, it is because it generally answers that preceding question, as the root text states: 'Practice has five approaches that can accomplish this faith.' As for the approach of comprehensive inquiry into what is stated, it is because it comprehensively inquires into what was stated, as the root text states: 'What are the five?' As for the approach of briefly answering by establishing the number of approaches, it is because it establishes the number of major approaches, as the root text states: 'First is the approach of giving, second is the approach of morality, third is the approach of patience, fourth is the approach of vigor, and fifth is the approach of calming and insight.' Why is the sequence like this? It is because the sequential dharma for practicing the six pāramitās is like this. Next, within the approach of brief inquiry and extensive answer in scattered explanation, there are five approaches to be carefully examined. Each of these five kinds of approaches possesses two approaches. What are the two? First is the approach of brief inquiry, and second is the approach of extensive answer; these are called the two. According to their sequence without confusing the quantities, one should carefully deliberate [upon them]. Within the first approach, the practice of giving, the statement 'How is the approach of giving practiced?' is the approach of brief inquiry, which initiates the question. The subsequent approaches should be understood in the same way. Within the approach of extensive answer, there are three kinds of giving. What are the three? First is the giving of material wealth, second is the giving according to suitability, and third is the giving of the teaching of Dharma. As for the giving of material wealth, if there are sentient beings who come to my place and beg for what I have, then without doubt, at any time and in any place, one gives it all to them without any begrudging attachment. What kind of items are called material wealth? How many kinds of items are there? There are two kinds of material wealth. What are the two? First is internal items, and second is external items; these are called the two. Within internal items there are also two kinds. What are the two? First is formless, and second is with form. 'Formless' refers to mental consciousness. 'With form' refers to the faculties. If there are sentient beings who come to my place and beg for my mental consciousness, then without begrudging it, one gives it at any time to make them rejoice. If there are sentient beings who come to my place and, according to what they need, beg for each of my wonderful faculties with form, then without begrudging them, one gives them at any time to make them rejoice. These are called the two kinds of internal material wealth. Within external items there are also two kinds. What are the two? First is animate, and second is inanimate. 'Animate' refers to wives, children, male and female servants, and the like. 'Inanimate' refers to palaces, residences, garments, adornments, and the like. If there are sentient beings who come to my place and beg for these items, then without begrudging them, one gives them at any time to make them rejoice. These are called the two kinds of external material wealth. As the root text states: 'If one sees any who come to seek and beg, one gives all material wealth according to one's ability, abandoning stinginess oneself and causing them to rejoice.' Having explained the giving of material wealth, next we explain giving according to suitability. What is called giving according to suitability? If there are sentient beings whose five faculties are damaged and incomplete, or sentient beings who have boundless pain and illness and cannot find peace and comfort, or sentient beings whose minds are ignorant and cannot understand clearly, the practitioner at that time, using the standards of a virtuous person, in accordance with what is suitable, what is proper, what is appropriate, and what is needed, can skillfully select and distinguish, removing their suffering and distress and making them rejoice; therefore it is called giving according to suitability. As the root text states: 'If one sees distress, terror, danger, and coercion, one gives fearlessness according to one's capability.' Having explained giving according to suitability, next we explain the giving of the teaching of Dharma. What is called the giving of the teaching of Dharma? If sentient beings—whether timely or untimely, whether kin or not kin, whether noble or lowly, whether foolish or wise, whether husband or not husband, whether woman or not woman, whether evil or good, whether human or non-human—such classes come to my place desiring to seek the Dharma, then without begrudging it, one gives rise to an immeasurable, boundless, vast, and perfect mind of great compassion, resolves their doubts, progressively removes afflictions, gradually increases their wisdom, and gathers those people in so that they do not fall into evil destinies, causing them to reach unsurpassed great bodhi; therefore it is called the giving of the teaching of Dharma. As the root text states: 'If there are sentient beings who come to seek the Dharma, according to what one can understand one skillfully explains it for them; one should not greedily seek fame, profit, or respect, thinking only of self-benefit and benefiting others, dedicating it toward bodhi.'