勝鬘寶窟 2.21

2.21

「以施成就」下，第二明菩薩行施。就文為二：初標二章門、次釋二章門。以施成就者，標二章門也。施之一字，謂菩薩行施章門也。成就者，利物章門。「乃至捨身支節」者，釋兩章門。即前釋行施章門。施有內外，捨身是內、捨餘是外。外易內難，從外至內，故云乃至捨身支節也。乃至，是其窮到之辭。「將護彼意」已下，釋第二成就章門。「將護彼意」者，善順機緣，名將護彼意。菩薩雖復內外頓捨，此是合理，未必稱機；今欲明稱機，故云將護彼意也。「而成就之」者下，以順機緣行施，而前人遂便得益，故言而成就之。「彼所成就眾生建立正法」者，釋上成就之義也。菩薩以攝受正法心，為物行施，遂令眾生悟道，得入攝受正法之中。故攝受正法得攝施行，亦得攝受一切眾生，是故攝受正法其義廣大，故前云攝受正法即是波羅蜜。施行既爾，餘五類然。攝受正法有二：一者攝行，謂攝受正法，攝受正法攝受六度等萬行；二者攝緣，菩薩行六度，令一切眾生皆得悟道入正法中。故攝受正法其義廣大也。「是名檀波羅蜜」者，第三結檀行成就。

From "maturing through giving" below, the second part clarifies the bodhisattva's practice of giving. In the text there are two parts: first, indicating two chapter-headings; next, explaining the two chapter-headings. "Maturing through giving" indicates the two chapter-headings. The single word "giving" refers to the chapter-heading on the bodhisattva's practice of giving. "Maturing" is the chapter-heading on benefiting beings. "Even to the point of abandoning bodily limbs": this explains the two chapter-headings. That is, it first explains the chapter-heading on practicing giving. Giving has internal and external: abandoning the body is internal, and abandoning other things is external. The external is easy and the internal is difficult; moving from the external to the internal, it therefore says "even to the point of abandoning bodily limbs." "Even to the point of" is an expression denoting reaching the utmost limit. From "protecting their intentions" onward, this explains the second chapter-heading on maturation. "Protecting their intentions" means skillfully according with receptive capacities, which is called protecting their intentions. Although the bodhisattva suddenly abandons both internal and external, this accords with principle but does not necessarily match the capacity; now, intending to clarify matching the capacity, it therefore says "protecting their intentions." As for "and matures them" below: because of practicing giving in accordance with receptive capacities, the other person consequently attains benefit; therefore it says "and matures them." "Those sentient beings whom he has matured establish the saddharma": this explains the meaning of maturation above. With a mind embracing the saddharma, the bodhisattva practices giving for beings, thereby causing sentient beings to awaken to the path and gain entry into the embracing of the saddharma. Therefore, embracing the saddharma can embrace the practice of giving, and can also embrace all sentient beings; for this reason the meaning of embracing the saddharma is vast, which is why it was said above that embracing the saddharma is itself the pāramitās. The practice of giving being like this, the remaining five are analogous. Embracing the saddharma has two aspects: first, embracing practices, meaning that embracing the saddharma embraces the ten thousand practices such as the six pāramitās; second, embracing conditions, meaning that the bodhisattva practices the six pāramitās to cause all sentient beings to awaken to the path and enter the saddharma. Therefore the meaning of embracing the saddharma is vast. "This is called dānapāramitā": the third part concludes the perfection of the practice of giving.