華嚴經探玄記 11.31

11.31

第四施行中三：初總、次別、後結。初總中句別有五：一牒前慈悲、二深心住地、三於物不惜、四重佛妙智、五盡捨一切為求彼智故，論云「求佛無上大妙智故。」二「與金」下別辨，九句，前八外財、後一內報。外中，金等是貯積、餘是所用，此二中不攝內報。通九為二喜：一金等攝益，令物生喜，名藏攝喜；餘八利身，名利益喜，亦攝內報：一嚴飾；二代步；三代苦；四自在；五戲樂；六眷屬；七慳著者物未必上，但悏己情名所愛著；八稱意，竝如文可知。

Fourth, in the practice of giving, there are three parts: first the general, next the specific, and later the conclusion. In the initial general part, there are five distinct clauses: (1) recalling the preceding kindness and compassion; (2) abiding on the bhūmi with a profound mind; (3) having no regret over material things; (4) valuing the Buddha's marvelous wisdom; (5) relinquishing everything entirely to seek that wisdom. Hence the Treatise says: "Because of seeking the Buddha's unsurpassed, great, marvelous wisdom." Next, from "gives gold" downward, the specific distinctions are made in nine clauses: the first eight are external wealth, and the last one is the internal retribution. Among the external, gold and the like are stored accumulations, and the rest are things used; these two do not subsume internal retribution. In general, the nine make two kinds of joy: (1) gold and the like attract and benefit, causing beings to generate joy, which is called the joy of treasury and attraction; the other eight benefit the body, which is called the joy of benefit and advantage, and this also subsumes internal retribution: (1) adornment; (2) riding-mounts; (3) taking on suffering; (4) mastery; (5) amusement and pleasure; (6) retinue; (7) regarding things clinging to with stinginess, they may not necessarily be superior, but just satisfying one's own desires they are called objects of cherishing and attachment; (8) pleasing one's wishes. All are understandable as in the text.