維摩經略疏 2.121

2.121

「布施」下，二、明六度即淨土因。前三種心是就解明，今約行辨，猶如目足豈得相離。若無三心行不真實，亦非高廣，故以三心入一切行也。布施有五：世間事施及四菩薩施。世間施者，即六道施。若造惡破戒邪心及壞三寶施者，亦如調達化阿闍世施諸比丘，或為謀逆財寶賞施，如是等施死入地獄，檀名地獄檀。若造惡破戒多嗔，行施後墮於龍，七寶宮殿依報似天，正報同蛇。或破戒憍慢恐怖得財以用布施，後受金翅鳥身。如是等施並畜生檀。行十不善破戒諂毒非法財施，受夜叉報。或破戒諂誑，耽嗜酒肉，多懷嗔忿非法財施，墮摩睺羅伽。如是等施名鬼神檀。若少持戒，嫉妬懷忿，多修福德，墮阿修羅，依報勢力與天拒抗，但感正報多諸恐怖。如是乃至乾闥婆、緊那羅等，皆是諂佞好著音樂而行施者，皆鬼道攝。若持五戒十善自榮而施，若輕心局心限礙心施，是毘舍、首陀檀。若持戒心慇重心如法財施，是居士檀。若持戒樂道、恭敬博學布施，是婆羅門檀。若持戒恭敬、慈心大施，能自捨財亦教他修福，是剎利檀。如是等施皆人檀也。若勝品十善，持戒精細、恭敬聽法、慈善孝順、華香續明，所重之物如法淨施，皆是天檀。如律藏明，有一小兒傭力得財，供設眾僧願生忉利，佛記得生。若持戒轉細，乃至修禪厭離心施，得生色界，名修天檀。上來皆是世間事施，果報不同。若三藏二乘檀者，觀諦緣無常，用擇覺、捨覺二分，捨身命財，得二乘道。若菩薩檀者，捨身命財，觀察無常，大悲誓願，如尸毘王以身代鴿，是名捨身檀滿。捨命者，如《大論》明，釋迦、調達因地各為鹿王，釋迦鹿王代彼而死，送身往赴終無悔心。財施者，如須太拏太子以好惠施，乃至二子施婆羅門，具如彼經。是名三藏菩薩檀滿。通教檀者，體三事空皆如幻化，起大慈悲愍眾生故捨身命財。別教檀者，雖三事即空而不住空，入假化物行種種施，捨身命財，如《華嚴》說十種布施、《地持》九種之施。圓教檀者，《勝鬘》云「捨身者，生死後際等離老病死，得不壞常住。」命財亦爾。又《華嚴》明如來檀，《大經》明檀波羅蜜即是佛性，《大品》云一切法趣檀，此經云「布施是道場，不望報故。」自行化他，讚歎隨喜。權實施者，後成佛時，五種一切能捨眾生來生其國。分別四教所斷緣集，有為無為盡未盡等四教根緣，來生四土，類前直心。

From "Giving..." downward: Second, explaining that the six perfections are the causes for the pure land. The preceding three minds were explained in terms of understanding; here, they are distinguished in terms of practice, just as eyes and feet cannot be separated. Without the three minds, practice is neither real nor high and broad; therefore, one enters all practices with the three minds. There are five kinds of giving: worldly concrete giving and the giving of the bodhisattvas of the four teachings. As for worldly giving, it refers to giving within the six destinies. If one creates evil, breaks the precepts, has a deviant mind, or destroys the Three Jewels and gives—like Devadatta persuading Ajātaśatru to give to various monks, or giving rewards of wealth and jewels for the sake of treason—such forms of giving lead to hell after death; this dāna is called "hell dāna." If one creates evil, breaks precepts, is prone to anger, and practices giving, one subsequently falls among nāgas, where one's circumstantial retribution of palaces of seven jewels resembles that of gods, but one's primary retribution is the same as a snake. Or, if through breaking precepts, arrogance, and terrorizing others one obtains wealth to give, one later receives the body of a garuḍa. Such forms of giving are all "animal dāna." If one commits the ten non-virtuous actions, breaks the precepts, is flattering and poisonous, and gives unlawful wealth, one receives retribution as a yakṣa. Or, if one breaks the precepts, uses flattery and deceit, indulges in liquor and meat, harbors much resentment and anger, and gives unlawful wealth, one falls among mahoragas. Such forms of giving are called "ghost and spirit dāna." If one keeps the precepts slightly, harbors jealousy and anger, yet cultivates much merit, one falls among asuras: in circumstantial retribution one's power contests with the gods, but one's primary retribution is beset with many terrors. In this way, down to gandharvas, kiṃnaras, and the like, who are flattering and fond of music yet practice giving, they are all subsumed under the ghost destiny. If one maintains the five precepts and ten virtues, and gives for one's own glory, or gives with a light, narrow, or limited mind, this is the dāna of the vaiśya and the śūdra. If one maintains the precepts, has an earnest mind, and gives lawful wealth, this is the dāna of a householder (gṛhapati). If one maintains the precepts, delights in the Way, is respectful, widely learned, and gives, this is the dāna of a brāhmaṇa. If one maintains the precepts, is respectful, performs great giving with a compassionate mind, can renounce wealth oneself and also teaches others to cultivate merit, this is the dāna of a kṣatriya. Such forms of giving are all "human dāna." If one practices the superior grade of the ten virtues, is scrupulous in maintaining precepts, respectfully listens to the Dharma, is kind, benevolent, and filial, offers flowers, incense, and lamps, and purely gives valued possessions according to the Dharma, these are all "heavenly dāna." As explained in the Vinayapiṭaka, there was a young boy who worked for hire to obtain wealth, made offerings to the Saṅgha, and vowed to be born in Trāyastriṃśa; the Buddha predicted that he would be born there. If one maintains the precepts still more subtly, and goes so far as to cultivate dhyāna and gives with a mind of renunciation, one attains rebirth in the form realm; this is called cultivating "heavenly dāna." All of the above are worldly concrete forms of giving, with differing retributions. As for the dāna of the two vehicles in the Tripiṭaka teaching, they contemplate the impermanence of the truths and conditions, and using the two factors of discernment of dharmas and equanimity, they renounce their body, life, and wealth, thereby attaining the path of the two vehicles. As for the dāna of the bodhisattva [in the Tripiṭaka teaching], he renounces body, life, and wealth, contemplates impermanence, and forms great compassionate vows, like King Śibi offering his own body in place of the dove; this is called fulfilling the dāna of renouncing the body. As for renouncing life, as the Dàzhìdù lùn explains, when Śākya[muni] and Devadatta were both deer kings in causal stages, King Śākya deer took the other's place to die, going forth to offer his body without any regret in his mind. As for the giving of wealth, like Prince Sudāna (Vessantara) giving fine things, even giving his two children to a brāhmaṇa, it is just as detailed in that sūtra. This is called the Tripiṭaka bodhisattva's fulfillment of dāna. In the dāna of the shared teaching, one realizes that the three aspects are empty, all like illusions and apparitions, and out of great compassion and pity for living beings, one renounces body, life, and wealth. In the dāna of the separate teaching, although the three aspects are empty, one does not abide in emptiness; one enters the provisional to convert living beings and practices various kinds of giving, renouncing body, life, and wealth, like the ten kinds of giving spoken of in the Avataṃsaka or the nine kinds of giving in the Bodhisattvabhūmi. In the dāna of the perfect teaching, the Śrīmālādevī Sūtra says: "Those who renounce the body depart from old age, sickness, and death at the final boundary of saṃsāra, attaining the indestructible, eternal abiding"; the same applies to life and wealth. Furthermore, the Avataṃsaka explains the Tathāgata's dāna; the Mahāparinirvāṇa Sūtra explains that dānapāramitā is the buddha-nature; the Dàpǐn says that all dharmas tend toward dāna; and this sūtra says, "Giving is the place of awakening, because one expects no reward." One practices it oneself, converts others, praises it, and rejoices along with it. For those who practice provisional and real giving, later when they achieve buddhahood, living beings capable of all five kinds of renunciation come to be born in their land. Distinguishing the defilements and accumulations severed in the four teachings, whether the conditioned and unconditioned are exhausted or not, and the capacities and affinities of the four teachings, they come to be born in the four lands; this is analogous to the preceding straight mind.