維摩經略疏 6.88

6.88

「謂以」下，五、淨名重答。廣說法施有三十二番，莫不皆約財中辨法。若離財者，則財中無法，攝法不盡。一切法趣檀，何容止有三十二番？但略說耳。所以萬行，財中皆備，以此施人，受財即受一切法也；五塵悉然。如毒箭熏藥，隨得入處，藥毒氣發殺活於人。觀法入財，隨施前人，六根受施法即得入。如《大經》明，置毒於乳，遍于五味皆能殺人。眾生受財，觀法熏之為作善根，後若值佛開發宿善即便得悟，如毒發殺人。若財不具法，財施益少，無入道緣。文為五：一約四等、二約六度、三約三脫、四約眾行、五結成法施。一約四等者，此是菩薩利物之懷，謂「以菩提起於慈心」。上文云「寂滅是菩提」，若觀法趣財畢竟寂滅，即真菩提，起無緣大慈，如磁石吸鐵，與大涅槃樂。「以救眾生起大悲心」，一切眾生皆為二邊沈淪苦海。若觀此財離二邊者，即無緣大悲拔二邊苦。「以持正法起於喜心」，正法是一實之理，若見此理即具正法。此法能令離二邊苦，得大涅槃、成無緣大喜。「以攝智慧起於捨心」，若觀三事見虛空佛性三諦之理，即攝三智無施無受，知四不可說平等真法界佛不度眾生。雖復拔與，心無分別，不存有恩於物，即是於無緣大捨。

From "That is to say, by means of..." onward is the fifth [section], Vimalakīrti's repeated answer. He extensively explains that the Dharma-gift has thirty-two turns, every one of which is explained by discerning the Dharma within material wealth. If one were separated from material wealth, there would be no Dharma within wealth, and it would not encompass all dharmas. When all dharmas converge in giving, how could it be limited to only thirty-two turns? This is merely a summary explanation. Hence, the ten thousand practices are all fully present within material wealth; when giving it to others, receiving the wealth means receiving all dharmas. The five dusts are all likewise. It is like a poisoned arrow smeared with medicine: wherever it penetrates, the vapor of the medicinal poison is activated and either kills or revives a person. When the contemplated Dharma enters into material wealth, as it is given to the recipient, the Dharma enters as the six sense faculties receive the gift. As the Mahāparinirvāṇa Sūtra explains, when poison is placed in milk, throughout the five flavors it is capable of killing people. When sentient beings receive material wealth, the contemplated Dharma perfuses it to create roots of goodness; later, if they encounter a buddha who awakens their past goodness, they immediately attain awakening, just as the activation of the poison kills a person. If material wealth is not replete with the Dharma, the benefit of material giving is slight and lacks the condition for entering the Path. The text has five [parts]: first, based on the four immeasurables; second, based on the six perfections; third, based on the three gates of liberation; fourth, based on the manifold practices; fifth, concluding the formation of the Dharma-gift. First, concerning the four immeasurables: this is the bodhisattva's intent to benefit beings; namely, "by means of bodhi, giving rise to the mind of loving-kindness." The preceding text says, "Quiescent cessation is bodhi." If one contemplates that dharmas converge in material wealth as ultimately quiescent and extinct, that is true bodhi; one gives rise to great loving-kindness without an object, just as a lodestone attracts iron, bestowing the bliss of great nirvāṇa. "By means of rescuing sentient beings, giving rise to the mind of great compassion": all sentient beings are sunk in the sea of suffering on account of the two extremes. If one contemplates this wealth as free from the two extremes, this is great compassion without an object, pulling [them] out of the suffering of the two extremes. "By means of upholding the correct Dharma, giving rise to the mind of joy": the correct Dharma is the principle of the One Truth; if one sees this principle, one is fully endowed with the correct Dharma. This Dharma can cause [them] to leave the suffering of the two extremes, attain great nirvāṇa, and accomplish great joy without an object. "By means of gathering wisdom, giving rise to the mind of equanimity": if one contemplates the three factors and sees the principle of the threefold truth of the space-like buddha-nature, one gathers the three wisdoms, with neither giving nor receiving, and knows that in the equal, true realm of reality beyond the four predications, buddhas do not deliver sentient beings. Although pulling [them] out and bestowing [bliss], the mind is without conceptual discrimination and retains no sense of having done a favor to beings; this is great equanimity without an object.