[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 4.87 # 維摩經略疏 4.87 維摩經略疏 4.87 - **Language:** Classical Chinese ### [4.87](https://indike.org/pramana/in.bauddha.taisho.1778.4.87) 「其有至為損」，次釋食用。「能為施主真實福田，其有施者無大福無小福」，若譏迦葉者，不可貧人重心故福大應須詣之，富人輕心故福小則不須往。菩薩是無上食田，其有施者皆入佛道，豈有小大之殊？若案理釋，生涅槃福名之為大，生人天福名之為小，故得真田不生二邊大小之見。「不為益不為損」者，若譏迦葉，而迦葉謂往貧不往富為損益者，則彼此俱損益。菩薩心依佛慧，不見如是損益，但慈心平等，為顯法性無增減理。若案理解，不為作世間果報之益，不為損之復損之令生死盡涅槃灰斷，是為至施也。四、結勸，亦是呵也。開佛知見入初發心，即分真佛也。「不依聲聞」者，若不了義說不得菩提，若依了義是漸入佛慧。故《法華》云「是諸人等應以是法漸入佛慧」。「為不空食人之施」者，能以無緣大慈，貧富俱往一切普利。依大乘四諦行乞資身，正入聚落。得不思議真法食者，隨有所施，為作大乘無上福田，是則為不空食人之施也。 > From "those who … up to doing harm" next explains the function of the food. "Being able to serve as a true field of merit for donors, so that those who give have neither great merit nor small merit": if mocking Kāśyapa, it cannot be that because a poor person has deep intention the merit is great so one must visit him, while because a rich person has slight intention the merit is small so one need not go. The bodhisattva is an unsurpassed field for food: those who give \[to him\] all enter the buddha path; how could there be a distinction of small and great? If explained according to principle, producing the merit of nirvāṇa is called great, while producing the merit of humans and devas is called small; therefore, attaining the true field, one does not give rise to views of the two extremes of great and small. "Neither benefiting nor harming": if mocking Kāśyapa, when Kāśyapa considered going to the poor and not going to the rich as benefit and harm, then both were harmed and benefited. The bodhisattva's mind relies on the Buddha's wisdom and does not see such benefit and harm; he merely has an impartial mind of loving-kindness, in order to reveal the principle that the dharma nature has no increase or decrease. If understood according to principle, he does not work the benefit of worldly retribution, nor does he harm it and further harm it to make saṃsāra exhausted and nirvāṇa reduced to ashes and severed; this is the ultimate giving. The fourth is concluding with exhortation, which is also a rebuke. Opening the Buddha's knowledge and vision to enter the initial generation of the mind is being partially a true buddha. "Not relying on the śrāvaka": if in terms of the non-definitive teaching, one does not attain bodhi; if relying on the definitive teaching, one gradually enters the Buddha's wisdom. Hence the Lotus Sūtra says: "All these people should gradually enter the Buddha's wisdom by means of this Dharma." "In order not to eat people's alms in vain": being able to use great loving-kindness without conditions, going to both rich and poor and benefiting all universally. Relying on the four truths of the Great Vehicle, one begs food to sustain the body, correctly entering the village. One who attains the inconceivable true food of the Dharma, whatever is given, serves as an unsurpassed field of merit of the Great Vehicle for them; this is not eating people's alms in vain. > — English (machine translation) (machine translation) - [Previous: 4.86](https://indike.org/pramana/in.bauddha.taisho.1778.4.86) - [Next: 4.88](https://indike.org/pramana/in.bauddha.taisho.1778.4.88) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1778.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.4.87) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.379) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.4.87](https://indike.org/pramana/in.bauddha.taisho.1778.4.87) · Pramāṇa