注維摩詰經 4.256

4.256

什曰：見其布施，不行隨喜而反譏嫌者。施有三種：一財施、二心施、三法施。以財施人為布施，慈心等心與人樂為心施，說法利人名為法施。亦菩薩所行眾善，皆為饒益眾生。饒益眾生有二種：一即時饒益、二為饒益因，此二者皆名法施。今欲令善德行法施、心施，故去其財施也。肇曰：夫形必有所礙、財必有所窮，故會人以形者不可普集、施人以財者不可周給。且施既不普財、不益神，未若會群生於十方而即之本土、懷法施於胸中而惠無不普。以此而會，會無不均；以此而施，施不遺人。曷為置殊方而集近賓、捨心益而獨潤身乎？生曰：財是有限之物，施從此出，理自不得普而等也。

[Kumāra]jīva says: Seeing him practice giving, instead of rejoicing in it he criticized it. Giving has three kinds: first, material giving; second, mental giving; third, Dharma giving. Giving material goods to others is giving; with a mind of loving-kindness and an equanimous mind giving joy to others is mental giving; expounding the Dharma to benefit others is called Dharma giving. Also, all the wholesomeness practiced by bodhisattvas is meant to benefit sentient beings. Benefiting sentient beings has two kinds: first, immediate benefit; second, serving as the cause for benefit; both of these are called Dharma giving. Now wishing to cause Śrībhadra to practice Dharma giving and mental giving, he dismissed his material giving. [Seng]zhao says: Physical form must have obstructions; material goods must be exhaustible. Therefore, gathering people by physical form cannot assemble them universally, and providing for people with material goods cannot supply them comprehensively. Moreover, since giving is neither universal nor does wealth benefit the spirit, it is not as good as gathering the sentient beings of the ten directions while having them remain in their own lands, cherishing the giving of Dharma within one's breast so that its bestowal is nowhere non-universal. When gathering by this, no gathering is unequal; when giving by this, the giving leaves no person behind. Why set aside distant regions to assemble nearby guests, and abandon benefit to the mind solely to enrich the body? [Dao]sheng says: Wealth is a finite thing; when giving issues from this, by its very nature it cannot be universal and equal.