瑜伽論記 20.162

20.162

又解：施園林等。一、於因中無倒意樂者，了行施因定能招樂；二、於果中無著者，受施果中心不耽著。觀察田者有五。一、於是處乞求可得者，觀彼乞者若行財施，他來從乞乞求可得我今施之；二、於是處已有乞求復加貧匱者，觀知乞者曾被乞求，今加貧匱故慧施之；三者、貧匱無怙；四者、有無依怙為貧苦逼復行惡行，是名為田者，并可行施；五、於是處雖無此等而有修行善行可得，亦復施與。七相非田中，一乞求者極大暴惡曾為怨害者，曾於施主已行怨害害心未除，歸依怨害而有所求者，雖先非怨而歸依我，怨有所求覓今來乞者亦不得施。此中方便乃至生及神力者，景師云：此中方便者謂串習施，不顧身命悲愍有情真實義故者，亦是方便，無上菩提勝解教導強力逼迫者，由菩提勝解逼迫自心令行慧施亦名方便，處任恩報生及神力者，或處職住既有力勢能行恩慧及以報恩皆名具方便德，或生剎利婆羅門等勝生之中，或因神力廣現財寶而行慧施，亦是具方便德而行慧施。

Another explanation says: giving parks, groves, and the like. First, "having unreversed aspiration in the cause" means understanding that the cause of practicing giving will definitely bring about happiness. Second, "having no attachment in the fruit" means the mind is not attached in the midst of receiving the fruit of giving. In observing the field there are five: first, "where begging can be obtained," which means observing that if that beggar practices material giving, others will come and beg from him and begging will be obtained, so I now give to him; second, "where there is already begging and poverty is further compounded," which means observing and knowing that the beggar was once begged from and now has poverty compounded, therefore practicing wise giving to him; third, impoverished and without protection; fourth, "having no support and being pressed by the suffering of poverty, furthermore committing evil deeds: these are called fields," and giving can be practiced to all of them; fifth, "where, although lacking these, the cultivation of good deeds can be obtained," one also gives to them. Among the seven aspects of non-fields: first, "the beggar is extremely violent and evil, having formerly been an enemy or injurer": having formerly practiced injury against the donor and the harmful mind is not yet removed; "seeking while taking refuge in an enemy": although not originally an enemy, taking refuge with me, and the enemy seeks and searches for him—to one who now comes to beg, one also does not give. As for the passage from "skill in means in this" up to "birth and supernormal powers": Master Jing says: 'Skill in means here means habituating giving; "not regarding body and life, due to compassion for sentient beings and the true reality" is also skill in means; "resolving on unexcelled bodhi, teaching and guiding, or forcefully compelling": forcefully compelling one's own mind to practice wise giving by virtue of the resolve on bodhi is also called skill in means; "holding office, repaying kindness, birth, and supernormal powers": occupying a position or residing in office, having power and influence, being able to perform kindness and wisdom and repay kindness, are all called being endowed with the virtue of skill in means; or being born into superior births such as kṣatriya or brāhmaṇa; or widely manifesting wealth and jewels through supernormal power to practice wise giving: these are also being endowed with the virtue of skill in means to practice wise giving.'