大般涅槃經集解 4.47

4.47

案道生曰：雖行善有慧，若未解常住，法牙未生也。僧亮曰：檀是萬行之始、法身之牙也。敬遺記僧宗曰：此下訖答五難竟，五章之中第二章也。雨汝身田者，餘經多以說法為雨；此中正明受施則檀苗增長，如彼雨也。法蓮記僧宗曰：身者，舉上身口也。田者，舉上智慧，即意業也。寶亮曰：除斷貧窮者，明今日所計其旨有兩：一許受供、二許說法，是則除斷二種貧窮也。慧朗述僧宗曰：此中有三階，此即第一佛詶其所請，許受其供也。若佛許受則檀牙已生，未必受已檀牙方生也。慧朗曰：漉取因請受供，以明常中略有十𨅊：第一佛為外緣生二種善，一者功德、二者智慧，智慧即是所生常解也，功德即是所生相似檀波羅蜜也。能生內因亦有二種：一者功德種子，即是施心；二者智慧種子，即是推求因果之心也。第二辨能生所生同是一性，謂施心及檀波羅蜜，推求因果之心及常解也，而有新舊之異。何者？智慧推求為舊也，從佛得常解為新也。又施心種子為舊也，從佛得檀波羅蜜為新也。第三廣辨二種種子，法判心不出三種，謂善、不善、無記。此三種心皆有二義：一謂泛爾、二謂推求，就善推求即是智慧種子也，泛爾即是功德種子也。第四應廣辨功德智慧義。第五論純陀與佛互為施主受者也。純陀以有漏心運有漏財，施無漏人，是則施者有漏、受者無漏也。佛以無漏心運無漏法，施有漏人，是則施者無漏、受者有漏也。第六簡純陀與佛雖復互為施者，而不得互為福田。田有能生之功、滋長之用，佛既功德圓滿，豈假田益？第七明佛是決定受者、純陀是決定施者。既兩是決定，佛許受便生檀度，無待運財、到受者所。如人財在異方，懸指為施，即屬受者也。第八辨人位。何者？純陀迹是外凡夫人，以聞佛說常得解，成相似般若、得相似檀度，入內凡夫位。因答五難，即登無漏也。第九辨因施緣施者，謂佛說常也。因施者，謂純陀捨財也。因親而緣疎。何者？謂財施事親而理疎，法施理親而事疎也。財施資身，所以理疎；法施資神，所以理親也。而損己捨財，於事為親，故名為因也；法施無損於我，於事為疎，故名緣也。第十應廣釋福田義也。

Daosheng says: Although one practices good and possesses wisdom, if one has not understood permanence, the sprout of Dharma has not yet arisen. Sengliang says: Dāna is the beginning of the myriad practices and the sprout of the dharmakāya. The records of Sengzong by Jingyi state: From here down to the end of answering the five difficulties, this is the second of five sections. Regarding 'raining down upon the field of your body,' other sūtras mostly take expounding the Dharma as rain; here it specifically clarifies that accepting an offering makes the shoots of dāna grow, just like that rain. The records of Sengzong by Falian state: 'Body' refers back to the aforementioned body and speech. 'Field' refers back to the aforementioned wisdom, which is mental karma. Baoliang says: Regarding 'eradicating poverty,' this clarifies that what is intended today has two purposes: first, granting the acceptance of the offering; second, granting the exposition of the Dharma. This is eradicating two kinds of poverty. Huilang relates Sengzong's view: Here there are three stages; this is the first, where the Buddha responds to his entreaty and agrees to accept his offering. If the Buddha agrees to accept it, the sprout of dāna has already arisen; it is not necessarily the case that the sprout of dāna arises only after the acceptance has taken place. Huilang says: Drawing out the acceptance of the offering by request to clarify permanence briefly has ten points. First: the Buddha serves as an external condition to generate two kinds of goodness: merit and wisdom. Wisdom is the understanding of permanence that is generated; merit is the generated semblance of dānapāramitā. The internal causes that can generate them are also of two kinds: the seed of merit, which is the mind of giving, and the seed of wisdom, which is the mind that inquires into cause and effect. Second: distinguishing that what can generate and what is generated share the same nature, namely the mind of giving and dānapāramitā, and the mind inquiring into cause and effect and the understanding of permanence; yet there is a distinction between the new and the old. How so? Inquiring wisdom is the old; obtaining the understanding of permanence from the Buddha is the new. Moreover, the seed of the mind of giving is the old; obtaining dānapāramitā from the Buddha is the new. Third: broadly distinguishing the two kinds of seeds. The Dharma determines that the mind does not exceed three kinds: wholesome, unwholesome, and indeterminate. These three kinds of mind all have two aspects: diffuse and inquiring. Inquiring with respect to the wholesome is the seed of wisdom; being diffuse is the seed of merit. Fourth: broadly explaining the meaning of merit and wisdom. Fifth: discussing how Cunda and the Buddha are mutually donors and recipients. Cunda uses a contaminated mind to transport contaminated wealth and bestows it upon an uncontaminated person; thus the donor is contaminated and the recipient is uncontaminated. The Buddha uses an uncontaminated mind to convey the uncontaminated Dharma and bestows it upon a contaminated person; thus the donor is uncontaminated and the recipient is contaminated. Sixth: selecting that although Cunda and the Buddha are mutually donors, they cannot mutually be fields of merit. A field has the function of generating and the utility of nourishing and growing; since the Buddha's merit is complete and full, how could he rely on the benefit of a field? Seventh: clarifying that the Buddha is the determinate recipient and Cunda is the determinate donor. Since both are determinate, as soon as the Buddha agrees to accept, the perfection of giving arises without waiting for the transport of wealth to reach the recipient's place. It is like when a person's property is in another land and he designates it from afar as a gift—it immediately belongs to the recipient. Eighth: distinguishing the stages of persons. How so? Cunda's outward trace is that of an ordinary external worldling; by hearing the Buddha explain permanence he gains understanding, achieves semblance-prajñā, obtains the semblance of the perfection of giving, and enters the stage of an inner ordinary person. By means of answering the five difficulties, he then ascends to the uncontaminated. Ninth: distinguishing between causal giving and conditioning giving, which refers to the Buddha explaining permanence. Causal giving refers to Cunda renouncing wealth. The cause is intimate while the condition is distant. How so? Material giving is intimate in terms of phenomena but distant in terms of principle; giving of Dharma is intimate in terms of principle but distant in terms of phenomena. Material giving sustains the body, which is why it is distant in principle; giving of Dharma sustains the spirit, which is why it is intimate in principle. Moreover, damaging oneself to renounce wealth is intimate with respect to phenomena, hence it is called cause; giving of Dharma causes no loss to oneself and is distant with respect to phenomena, hence it is called condition. Tenth: broadly explaining the meaning of the field of merit.