華嚴經探玄記 6.34

6.34

二明種類者，施有三種，謂財、法、無畏。財中亦三，謂外、內、俱。外中二：一無過之物，隨索便施；二有失之具，謂刀杖羂網毒藥等，皆不應施，增不善故。二內中亦二：一約自破慳心，於彼有益則便施與，仍亦有二，一施身力等、二施支節等；二若自慳已破，於彼或雖有安樂無饒益或俱無等，於餘有情有廣利樂則不應施與，或天魔等故欲損害菩薩而不與無犯，以救彼惡業故。此上並如《瑜伽》等說。或初心菩薩未能耐苦，且許而未與，是亦無犯。故《十住論》令說偈安慰彼乞者，言我初發道心善根未成就，願我速成就，後必當相與故也。三俱中亦二：一身及王位依正同捨，故云內外施，如〈十藏〉說；二吐食及髮抓皆亦內外施，如《瑜伽》等說。二法施，至下第十迴向於彼當辨。三無畏施者，或以財施濟危、或施法存軀、或施二免苦，皆則無畏施也；或俱非，謂於怨不酬等、或救拔苦厄。總說有二類：一根緣相應者救之、二作業受報二種定者暫時捨之。又此施種類，《瑜伽》、《地持》九門，〈十藏〉、〈離世間〉各十門，第六迴向一百二十門並如彼等說。

2. Clarifying the categories: Giving has three kinds: material, Dharma, and fearlessness. Within material giving there are also three: external, internal, and both. Within external giving there are two: 1. Faultless things, which are given as soon as requested; 2. Faulty instruments, namely knives, staves, nets, snares, poisons, and the like, which should not be given because they augment unwholesomeness. Within internal giving there are also two: 1. In terms of breaking one's own stingy mind, if it is beneficial to the other, one gives it immediately, yet this still has two aspects: first, giving physical strength, etc., and second, giving limbs, etc.; 2. If one's own stinginess is already broken, but towards the other it would either provide comfort without real benefit, or lack both, etc., while there would be broad benefit and joy for other sentient beings, then it should not be given; or if māras of the heavens and so forth intentionally seek to harm the bodhisattva, not giving does not constitute an infraction, because it rescues them from evil karma. The above are all as explained in the Yogācāra, etc. Alternatively, an initial-mind bodhisattva who cannot yet endure suffering may provisionally promise but not yet give, and this also is not an infraction. Therefore the Treatise on the Ten Bhūmis bids one speak a verse to console the beggar, saying: 'I have newly generated the aspiration for bodhi, and my roots of goodness are not yet accomplished; may I accomplish them swiftly, and afterwards I will surely give to you.' Within 'both', there are also two: 1. Renouncing one's body and royal throne alike, both direct and dependent [retribution]; hence it is called internal and external giving, as explained in the 'Ten Treasuries'; 2. Vomited food, hair, and nails are also internal and external giving, as explained in the Yogācāra, etc. Second, the giving of the Dharma will be distinguished below in the tenth dedication. Third, regarding the giving of fearlessness: whether relieving danger through material giving, or preserving the body through the giving of the Dharma, or giving both to avoid suffering—these are all the giving of fearlessness. Alternatively, neither of the two, meaning not retaliating against enemies, etc., or rescuing from suffering and adversity. Broadly speaking, there are two types: 1. Those whose capacities and conditions correspond are rescued; 2. When creating karma and experiencing retribution are both fixed, one provisionally abandons them. Furthermore, the categories of this giving comprise nine gates in the Yogācāra and Bodhisattva-bhūmi, ten gates each in the 'Ten Treasuries' and 'Leaving the World', and one hundred and twenty gates in the sixth dedication, all as explained in those respective texts.