維摩經略疏垂裕記 3.116

3.116

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?'"