維摩義記 2.74

2.74

Within this there are four [parts]: first, Śāntamati makes an offering with a narrow mind; second, Vimalakīrti does not accept it; third, Śāntamati practices giving with a broad mind; fourth, Vimalakīrti accepts it. In the first part, "My mind at that time attained purity" refers to the purity of mental action. Hearing what was said previously and having joyful faith without doubt is called mental purity. "Praised it as unprecedented" is praising through vocal action. "Bowed my head in homage" and so forth is paying homage through physical action. These are the preparatory upāyas of giving; the actual practice of giving follows below. "Immediately unfastening my necklace worth hundreds of thousands and presenting it to him, he was unwilling to accept it" is the second section, where Vimalakīrti does not accept it. Because his biased reverence made an offering narrowly confined to Vimalakīrti, his thought lacked broad comprehensiveness and went against equal giving; therefore [Vimalakīrti] did not accept it. "I said: 'Householder, please certainly accept it and give it to whomever you wish'" is the third section, explaining that Śāntamati practiced giving with a broad mind. Since it was not accepted due to being narrow, [he tells him to] give it as he wishes. From here down is the fourth [part], where Vimalakīrti accepts it. First he accepts it on his behalf; from "dividing it into two" downward, he passes it on to give it away: wishing to use the wealth to teach people equal giving, he thus transfers and gives it away. Within this, he first divides the wealth into two parts, and next gives them to others. "Giving one part to the lowest beggar in this assembly" is giving to the lower to equalize with the higher. "Offering one part to that Duṣpradharṣa Tathāgata" is offering to the higher to make it equal to the lower. From "At that time Vimalakīrti displayed a spiritual transformation" downward, he bases himself [as an example] to teach others. "Having displayed the spiritual transformation, he made this statement" resumes what came before to introduce what follows. "If a donor" marks the person being exhorted. "Gives to a single most lowly person without discrimination, just like the marks of the field of merit of the Tathāgata" is correctly teaching the practice of giving. "Equal to great compassion, seeking no karmic retribution" resumes what was taught before. The Buddha is great compassion; giving to the lowly equal to the Buddha is called being equal to great compassion. Not making a biased offering to the Tathāgata for the sake of karmic retribution is called seeking no retribution. "This is called the complete Dharma-giving" concludes with praise to induce them to learn it. This concludes the third [section].