維摩經略疏 6.81

6.81

「所以至七日」，二、述不堪之由。由於父舍設大施會供養一切，期滿七日不識法施。言「父舍」者，崇祖居處也。「設大施會」者，關河舊解云：其家祖父邪見，世世恒修邪祠，下祠用羊、中祠宰牛、上祠用人。善得教化絕此邪祠，勸修正道行真檀施。其家大富四事豐饒，營斯大會，供養一切出家在家內道外道，及諸貧賤來者無隔供給所須，期滿七日。但施會是檀，約教有四：一、三藏施者，能捨財物乃至身命，方成檀度。如尸毘代鴿，心無悔恨。二、通教者，若止捨一切，是檀非度。了三事空，隨有所施，是檀是度。三、別教者，雖三事俱空，猶是檀非度，能度別惑。至大涅槃，能分別施有無量相，赴機度物，則是檀是度。四、圓教者，前雖破別惑，隨機之施猶是檀非度，非究竟故。若知一切法趣檀，是趣不過，檀尚不可得，云何當有趣非趣者，即檀度也。何者？於檀究竟通達諸法故也。三權一實，實是法施之會。善得方便示行前三不了圓教究竟檀度法施之會，故為所彈，不堪之由義在於此。

From "Why... to seven days" is the second part: recounting the reason for being unworthy. Because he held a great giving assembly at his father's house to make offerings to all, lasting a full seven days, and did not understand the Dharma gift. As for "father's house," it is the dwelling place of revered ancestors. As for "held a great giving assembly," the old explanation of Guānhé says: the ancestors and father of his family held wrong views, and for generations constantly performed perverse sacrifices—the lowest sacrifice used sheep, the middle sacrifice slaughtered cattle, and the highest sacrifice used human beings. Śāntamati taught and transformed them to put an end to these perverse sacrifices, urging them to cultivate the right path and practice true dāna giving. His family was very wealthy and abundantly possessed the four requisites, so they organized this great assembly, making offerings to all—renunciants and householders, those within the path and those outside the path, as well as the poor and base—turning no one away who came, supplying what was needed, for a full period of seven days. But a giving assembly is dāna, which according to the teachings is twofold fourfold: First, the giving of the Tripiṭaka [teaching]: being able to give away wealth and material goods, even bodily life, only then constitutes the perfection of dāna. Like King Śibi substituting [his flesh] for the dove, with no regret in his heart. Second, the shared teaching: if one merely renounces everything, it is dāna but not the perfection (pāramitā). Comprehending the emptiness of the three wheels, whatever one gives is both dāna and the perfection. Third, the distinct teaching: although the three wheels are all empty, it is still dāna and not the perfection; being able to cross over distinct delusions and reach the great nirvāṇa, being able to distinguish that giving has immeasurable aspects, and responding to capacities to save beings—then it is both dāna and the perfection. Fourth, the perfect teaching: although the previous [teaching] broke distinct delusions, giving according to capacities is still dāna and not the perfection, because it is not ultimate. If one knows that all dharmas tend toward dāna, this tendency cannot be surpassed; if even dāna cannot be apprehended, how could there be tendencies and non-tendencies? This is the perfection of dāna. Why? Because within dāna, one thoroughly penetrates all dharmas. The three are provisional and the one is real; the real is the assembly of the Dharma gift. Śāntamati expediently manifested the practice of the previous three, not understanding the ultimate dāna-pāramitā assembly of the Dharma gift of the perfect teaching, and was therefore rebuked; the reason for his unworthiness lies in this.