維摩經略疏垂裕記 3.116

3.116

二、「世間」下，釋，二：初、世間事施。「即六道施」者，荊溪云：然世間直深亦合離六，及於六中各更委分。「非法財施」者，或非理求財，或施乖正法，並名非法。「若持十善」去，人天二道各開多類，人開四姓、天分三界。於人中，更有居士攝在四姓。言四姓者，一婆羅門，淨行也，守道居貞。二剎帝利，王種也，君臨奕世。三毘舍，商賈也，貿遷有無。四首陀，農人也，勤身稼穡。凡茲四姓，婚嫁不通，飛伏異路。此言居士，或是婆羅門姓，或是剎帝利姓。如毘舍離國，稱居士者皆是王族，但以在家不仕別稱居士。若婆羅門姓，不出家者亦名居士。文中備明施相，即五人因也。「若輕心」等者，心非殷重曰輕，定日定財曰局，擇人可施曰限礙。「若勝品」下，天施。初文至「得生」，是欲天因。「若持戒轉細」去，是色天因；無色可例。二、「若三」下，「四菩薩施擇覺」等者，荊溪云：擇法屬慧，今在施者為成施，故施不得慧不成出世。「尸毘代鴿」者，《大論》云「如釋迦菩薩本名尸毘，得歸命救護陀羅尼，視諸眾生如母愛子。帝釋與毘首羯磨，故往試之。毘首作鴿，帝釋作鷹。鴿入王，腋舉身戰懼、動目作聲。鷹在近樹而語王言：『還我鴿來。』王言：『我發願度一切眾生。』鷹言：『我非一切耶？而奪我食。』王言：『汝須何食？』鷹言：『我須新肉熱血。』王乃持刀自割股肉而授與之。鷹言：『令輕重等，勿見欺也。』王遂持秤稱鴿，鴿身轉重，王肉轉輕，乃至盡身。」廣如《輔行》第五引之。「釋迦鹿王代彼而死」者，《大論》云「昔波羅奈王入山遊獵，見二鹿群數各五百，各有一主。有一鹿王身七寶色，是釋迦菩薩。復有一王，是提婆達多。菩薩鹿王見王殺其群黨，起大悲心直至王前，諸人競射飛箭如雨。王見此鹿無所忌憚，必有深意，勅令勿射。鹿至王所，跪白王言：『王以小事，一時令鹿受於死。君若以供饌，當差次送，每日一鹿。』王喜其言，於是二主各差次送。次當調達群中有一母鹿，白其主言：『我死分當，而我懷子，子非死次。屈垂料理，使生者不濫，死者得次。』王怒之曰：『誰不惜命？次來但去。』母思惟言：『我王無慈，橫見瞋怒。』即至菩薩王所白言：『大王仁慈！如我今日，天地曠遠無所控告。』以事具陳。菩薩王言：『若我不理，枉殺其子。若非次更差，後次何遣？唯我當代。』思惟既定，即自送身，遣鹿母還群。菩薩鹿王到其王門，眾人見之怪其自來，以事白王，王亦怪之。王問曰：『群鹿盡耶？而怱自來。』鹿王言：『大王仁慈！人無犯者，但有慈茂，無有盡時。但彼群鹿歸告於我，我愍之故。若非分差是亦不可，若縱而不救無異木石。是身不久必不免死，慈救苦厄其德無量。若人無慈，與虎狼何別。』王聞是語，即從座起而說偈言：『我實是畜獸，名曰人頭鹿。汝雖是畜，生名曰鹿頭人。以理而為人，不以形為人。我從今日始，不食一切肉。我以無畏施，亦可安汝意。』」「具如彼經」者，暹云：《須大拏經》云「有婆羅門食竟，便語太子言：『拘留國人也，久聞太子好行惠施名聞十方。我大貧窮，欲從太子有所乞丐。』太子言：『不於卿有所愛惜。我所有盡施人，無以相施。』婆羅門言：『若無物者，施我兩兒以為給使，可養老者。』如是至三，太子言：『卿故遠來，欲得我男女。奈何不相施。』時兩兒行戲，太子呼語兒言：『此婆羅門遠來乞汝。我已許之，汝便隨去。』兩兒走入父腋下，淚出且言：『我數見非婆羅門，是鬼耳。』乃至兒不肯去。」廣如經。「十種布施」者，暹云：舊《華嚴》第十〈十無盡藏品〉明施藏中云「何等菩薩施藏？此菩薩修十種施，所謂修施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法。」如經廣說。又〈離世間品〉云「菩薩有十種施。何等為十？所謂平等心施，無惡眾生故。乃至云三種圓滿清淨施，施者、受者、財物平等清淨如虛空故。」「地持九種之施」者，暹云：彼論第四云「一自性施、二一切施、三難施、四一切門施、五善人施、六一切行施、七除惱施、八此世他世施、九清淨施。」「生死後際」者，謂究竟涅槃也。「如來檀」者，達施即法界故。「檀波羅密」者，達施三諦法界名到彼岸，三諦即彼岸也。「一切法趣檀」者，檀即法界，法界遍攝無法不在。故〈發趣品〉云「一切法趣檀，是趣不過。檀尚不可得，云何當有趣非趣。」

Second, under "worldly," [the Commentary] explains [them], in two [parts]: first, worldly phenomenal giving. Regarding "that is, the giving of the six destinies": Jingxi says: "However, worldly direct and profound [minds] also should be separated into six, and within each of the six further detailed divisions are made." Regarding "unlawful material giving": either seeking wealth improperly, or giving in violation of the correct Dharma—both are called "unlawful." From "If one upholds the ten virtues" onward: the two destinies of humans and devas are each divided into multiple classes: humans are divided into four castes, and devas into the three realms. Among humans, there are also householders who are subsumed under the four castes. As for the four castes: first, Brāhmaṇas, of pure conduct, who preserve the Way and dwell in chastity; second, Kṣatriyas, of royal lineage, who rule generation after generation; third, Vaiśyas, merchants, who trade and exchange what is had and had not; fourth, Śūdras, farmers, who toil with their bodies in farming. Across these four castes, intermarriage is barred, and their high and low paths differ. The "householders" mentioned here are either of the Brāhmaṇa caste or of the Kṣatriya caste. As in the country of Vaiśālī, those called householders were all of royal lineage, but because they stayed at home and did not take office, they were distinctively called householders. If one is of the Brāhmaṇa caste and does not renounce the household, one is also called a householder. The text fully clarifies the characteristics of giving, which are the causes for the five kinds of people. Regarding "If with a lax mind" and so forth: when the mind is not earnest and solemn, it is called "lax"; setting a fixed day and a fixed amount of property is called "restricted"; selecting people who are fit to receive is called "limited and obstructed." Under "If of superior grade": the giving of devas. The initial passage down to "attains rebirth" is the cause for desire[-realm] devas. From "If upholding the precepts becomes increasingly refined" onward, it is the cause for form[-realm] devas; the formless [realm] can be inferred by analogy. Second, under "If the three," [the Commentary treats] "the giving of the four bodhisattvas: selection of factors" and so forth: Jingxi says: "Selection of factors belongs to wisdom; its being situated here under giving is to consummate giving, for without wisdom, giving does not become supramundane." Regarding "Śibi substituting for the dove": The *Mahāvibhāṣā*/*Mahāprajñāpāramitā-śāstra* says: "For instance, Śākya Bodhisattva was originally named Śibi; he had attained the dhāraṇī of taking refuge and protecting, regarding all sentient beings as a mother loves her child. Śakra and Viśvakarman went on purpose to test him. Viśvakarman transformed into a dove, and Śakra transformed into a hawk. The dove flew into the king's armpit, its whole body trembling with fear, moving its eyes and crying out. The hawk sat in a nearby tree and spoke to the king, saying: 'Give me back my dove!' The king said: 'I have made a vow to deliver all sentient beings.' The hawk said: 'Am I not among all beings? Yet you snatch away my food.' The king said: 'What food do you need?' The hawk said: 'I need fresh meat and hot blood.' The king then took a knife, cut the flesh of his own thigh, and handed it over. The hawk said: 'Make the weight equal; do not deceive me.' The king then took a balance and weighed the dove; the dove's body became heavier, while the king's flesh became lighter, until his whole body [was placed on the scale]." This is cited at length in the fifth fascicle of the *Fuxing*. Regarding "Śākya King of Deer dying in place of another": The *Śāstra* says: "Formerly, the king of Vārāṇasī entered the mountains on a hunt and saw two herds of deer, each numbering five hundred, and each having a leader. There was one deer king whose body was the colour of the seven jewels; he was Śākya Bodhisattva. There was another king, who was Devadatta. The Bodhisattva deer king saw that the king was slaughtering his herd, gave rise to great compassion, and went straight before the king. Everyone vied to shoot, flying arrows falling like rain. The king saw that this deer had no fear or hesitation, and knowing there must be a deep reason, ordered them not to shoot. The deer came to where the king was, knelt, and addressed the king, saying: 'For a petty matter, the king causes all deer to suffer death at one time. If the lord requires them for food, they should be sent in turn, one deer each day.' The king was pleased with his words, whereupon the two leaders each sent [deer] in turn. When it was the turn of Devadatta's herd, there was a doe who addressed her leader, saying: 'It is my lot to die, but I am pregnant with a fawn, and the fawn's turn to die has not come. Condescend to arrange it so that the living will not be slaughtered improperly and the dying will take their turn.' The king angrily said to her: 'Who does not cherish life? When your turn comes, just go!' The doe reflected, saying: 'My king lacks compassion and vents anger without cause.' She immediately went to the Bodhisattva king's place and said: 'Great king of benevolence! For me today, heaven and earth are vast, yet there is nowhere to appeal.' She explained the matter in full. The Bodhisattva king said: 'If I do not manage this, her fawn will be unjustly killed. If another is dispatched out of turn, how could one be sent when their later turn comes? I alone must take her place.' His mind made up, he immediately presented his own body and sent the doe back to the herd. When the Bodhisattva deer king arrived at the king's gate, everyone saw him and marvelled that he came by himself; they reported the matter to the king, and the king was also amazed. The king asked, saying: 'Are the herds of deer exhausted, that you have come in haste?' The deer king said: 'Great king of benevolence! No humans harm them, but with benevolent thriving, there is no end to them. It is just that one of the deer came and reported to me, and out of pity for her: to dispatch another out of turn would also be unacceptable, yet to let her go without saving her would be no different from wood and stone. This body before long cannot avoid death, while the merit of compassionately rescuing from suffering and adversity is immeasurable. If a person lacks compassion, what difference is there from tigers and wolves?' When the king heard these words, he immediately arose from his seat and spoke a verse, saying: 'I am truly a beast, named a human-headed deer; / Though you are an animal, you are called a deer-headed human. / It is by principle that one is human, not by bodily form. / From this day forward, I will not eat any meat. / I bestow the gift of fearlessness, which may also set your mind at ease.'" Regarding "fully as in that sūtra": Xian says: "The *Sudāna-sūtra* says: 'A Brāhmaṇa, having finished eating, addressed the prince, saying: "I am a man of the Kuru kingdom. I have long heard that the prince delights in practicing generous giving and that his fame resounds in the ten directions. I am extremely poor and wish to beg something of the prince." The prince said: "There is nothing I begrudge you. Everything I owned has been entirely given to others; I have nothing to give you." The Brāhmaṇa said: "If you have no goods, give me your two children to serve me and support an old man." This happened up to three times. The prince said: "You have purposely come from afar wishing to have my boy and girl. How could I not give them to you?" At that time, the two children were playing; the prince called and told them: "This Brāhmaṇa has come from afar to beg for you. I have already agreed; you must go with him." The two children ran under their father's armpits, wept tears, and said: "We have looked closely: he is not a Brāhmaṇa, he is just a demon!" and so on, until the children were unwilling to go.' The details are as in the sūtra." Regarding "ten kinds of giving": Xian says: "The tenth fascicle of the old *Avataṃsaka*, the chapter 'Ten Inexhaustible Treasuries', explaining the treasury of giving, says: 'What is the bodhisattva's treasury of giving? This bodhisattva cultivates ten kinds of giving: namely, cultivating the factor of giving, the factor of giving what is ultimately difficult to give, the factor of internal giving, the factor of external giving, the factor of internal and external giving, the factor of all-giving, the factor of past giving, the factor of future giving, the factor of present giving, and the factor of consummate giving.' As expounded at length in the sūtra. Furthermore, the 'Transcending the World Chapter' says: 'A bodhisattva has ten kinds of giving. What are the ten? Namely, giving with an equanimous mind, because there are no evil sentient beings,' and so on, down to 'giving with the three kinds of complete purity, because the giver, recipient, and material goods are equally pure like space.'" Regarding "the nine kinds of giving of the *Bodhisattvabhūmi*": Xian says: "The fourth fascicle of that treatise says: '1. giving by its nature, 2. all-giving, 3. giving what is difficult, 4. all-door giving, 5. giving of good persons, 6. all-practice giving, 7. giving that eliminates distress, 8. giving in this world and the other world, and 9. pure giving.'" Regarding "the ultimate limit of birth and death": this refers to ultimate nirvāṇa. Regarding "the Tathāgata's dāna": because one realizes that giving is itself the dharmadhātu. Regarding "dānapāramitā": realizing that giving is the dharmadhātu of the three truths is called 'reaching the other shore'; the three truths are themselves the other shore. Regarding "all phenomena tend toward dāna": dāna is the dharmadhātu, and the dharmadhātu universally encompasses all, with no phenomenon excluded. Therefore, the 'Chapter on Setting Out' says: 'All phenomena tend toward dāna; this tendency cannot be surpassed. Since dāna itself is unobtainable, how could there be tending or non-tending?'"