華嚴經探玄記 6.118

6.118

第六施藏中，釋內先列十門，後一一次第釋。一一各三，標、釋、結。初中，由久宿習，乃至自食亦有施心，謂捨所極要，命受中夭，附近死邊，名最後難。又諸施中最在後故。內施中，少壯輪王者，明難捨能捨故。內外施，依《瑜伽》剪髮剔吐等為內外，此中通依及正，唯除妻子。一切施中并有妻子，故別也。七過去施中，初舉所貪境。二「聞已」下以理正觀，於中先直觀空不失方便、後況其謝滅。三「菩薩」下正成捨行。此三世施，但捨自貪心，與無貪善根相應，故入此中收。又通論四句：一捨而非施，如三世施；二施而非捨，如自食施身蟲等；三亦施亦捨，如前門；四非施非捨，如信藏等。未來現在亦各三義，同上可知。現在所貪中，淨法內但舉二乘者，以佛菩薩現在緣成，非不求故，不同過未謝及未至無緣起故，是故不同前。第十中四：初乞至；二菩薩喜；三觀身過患；四開意成施，謂縱是好物我尚應捨，況此惡物。又縱無所益，我尚應施，況復令我得三堅法身財自在。

In the sixth, the treasury of giving, within the explanation there are first ten headings listed, and then they are explained in sequence one by one. Each one has three parts: marking out, explaining, and concluding. In the first, due to habits accumulated long ago, even when feeding oneself there is the intention to give; that is to say, relinquishing what is most essential, when one's life suffers premature death and one draws near the brink of demise, is called the ultimate hardship. Also, it is because it is the most posterior among all gifts. In internal giving, the young and strong wheel-turning king illustrates being able to relinquish what is difficult to relinquish. For internal and external giving, according to the Yogācārabhūmi, cutting hair, paring nails, spitting, and the like are internal and external; here it encompasses both the dependent and the principal [retribution], excluding only wife and children. In the giving of everything, wife and children are included, so it is distinct. In the seventh, giving of the past, the first part brings up the object of craving. Second, from "having heard" onward, one correctly contemplates with principle, wherein one first directly contemplates emptiness without losing skillful means, and next uses an analogy of its having ceased and perished. Third, from "the bodhisattva" onward, it correctly accomplishes the practice of relinquishment. These givings of the three times merely relinquish one's own mind of craving and are associated with the wholesome root of non-craving, hence they are subsumed under this. Furthermore, in general discussion there are four propositions: (1) relinquishing but not giving, like the giving of the three times; (2) giving but not relinquishing, like feeding oneself to feed the worms in one's body; (3) both giving and relinquishing, like the previous gates; (4) neither giving nor relinquishing, like the treasury of faith and so forth. For the future and present, there are also three meanings each, which can be understood as identical to the above. In what is craved in the present, among pure dharmas it only brings up the two vehicles, because for the Buddhas and bodhisattvas the present conditions have come to fruition and are not unsought, unlike the past having ceased and the future not having arrived, which lack conditioned arising; therefore it is not the same as the previous ones. In the tenth there are four: first, the petitioner arrives; second, the bodhisattva rejoices; third, contemplating the faults and perils of the body; fourth, opening the intention to accomplish giving, saying: even if it were a fine thing I should still relinquish it, how much more so this vile thing? Moreover, even if there were no benefit, I should still give it, how much more so when it causes me to attain the three solid Dharma bodies and wealth of sovereign mastery.