金光明最勝王經疏 3.624

3.624

下廣校量。有三：初舉施、次校量、後釋所以。釋所以中有四：一標、二徵、三釋、四結，文顯可知。釋法施勝、財施為劣，大同《瑜伽論》第七十，彼云「由五因緣，於諸財施法施為勝。一者財施於他身中發起惡行，法施決定起諸善行。」即此第一。「二者財施於他身中發起煩惱，法施能令對治煩惱。」即此第二。「三者財施於他身中無間引發有罪安樂，法施能令無間引發無罪安樂。」即此第三。「四者財施若佛現在若不現在易可獲得，法施若無諸佛現在難可獲得。」此經所無。「五者財施施而有盡，法施施而無盡。」即此第四。此經第五，彼論所無。

Next is the expanded comparative evaluation. There are three parts: first, presenting the giving; next, the comparative evaluation; finally, explaining the reasons. In explaining the reasons, there are four: 1. stating the premise; 2. inquiring; 3. explaining; 4. concluding. The text is clear and intelligible. Explaining the gift of the Dharma as superior and the gift of material wealth as inferior largely agrees with fascicle 70 of the Yogācārabhūmi, which says: "Due to five causes and conditions, among all gifts of material wealth, the gift of the Dharma is superior: 1. The gift of material wealth gives rise to bad conduct in the bodies of others; the gift of the Dharma unfailingly gives rise to good conduct." This corresponds to the first here. "2. The gift of material wealth gives rise to afflictions in the bodies of others; the gift of the Dharma can remedy afflictions." This corresponds to the second here. "3. The gift of material wealth immediately brings about faulty pleasure in the bodies of others; the gift of the Dharma can immediately bring about faultless bliss." This corresponds to the third here. "4. The gift of material wealth is easily obtained whether a Buddha is present or not; the gift of the Dharma is difficult to obtain if no Buddhas are present." This is absent in this sūtra. "5. The gift of material wealth is exhausted through giving; the gift of the Dharma is inexhaustible through giving." This corresponds to the fourth here. The fifth item in this sūtra is absent in that treatise.