[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 18.30 # 起信論疏筆削記 18.30 起信論疏筆削記 18.30 - **Language:** Classical Chinese ### [18.30](https://indike.org/pramana/in.bauddha.taisho.1848.18.30) 施中，論　一切來求索者，即受施人也。不同善德局七種人，故云一切，則不擇冤親、老幼、病健、高下、貧窮、遠近等。所有下，是所施物。隨力之言似有兩意：一隨貧富之力、二隨捨施之力。若隨其力，必不強為，免生惱也。以自下，即行施意。自捨慳貪者，隨性行檀，是自利行；令彼歡喜者，濟物垂惠，是利他行。故知菩薩雖舉一行，二利已兼，此則以布施攝貧窮也。疏　資財施者，資身之物，故亦名外財，身外物故；亦名資生，財資於生命故。準《正法念經》，說十二種垢施：一、於眾生不平等施；二、為男女欲因緣故施；三、有所怖畏施與王者而求救故；四、以癡心施，如外道齋會等；五、不知業果，但學他施；六、乞者苦求方與；七、知他有物，施之令信，後得侵損；八、施物囑之，令破和合，共為一友，後與衰惱；九、與男女物令使成親，或令男與女、或即反之；十、賤買諸物，於齋會日貴價賣之，少分饒之；十一、為名稱故施；十二、妻子饑貧與物。離此十二即名淨施。除此復有十二種具足施，不能繁述。《優婆塞戒經》菩薩行施應離五法：一、施時不選有德無德；二、施時不說善惡；三、施時不擇種姓；四、施時不輕求者；五、施時不惡口。復有三事，施已不得勝妙果報：一、先多發心，後則少與；二、選擇怯物，持施與人；三、既行施已，心生悔恨。離茲三事，其果勝妙。 > Regarding giving: In the treatise, "all who come seeking and begging" refers to the recipients of giving. This is not like Shan de, who was restricted to seven kinds of persons; hence it says "all," meaning without discriminating between enemies and kin, the old and the young, the sick and the healthy, the high and the low, the poor and the destitute, the distant and the near, and so forth. "Whatever one has," below, refers to the objects given. The phrase "according to one's capacity" seems to have two senses: first, according to the capacity of one's wealth or poverty; second, according to the capacity of one's renunciation and giving. If it is in accordance with one's capacity, one will certainly not force oneself, avoiding giving rise to vexation. "From \[the desire\] to..." below indicates the intention behind practicing giving. "Personally relinquishing stinginess and greed" means practicing dāna in accord with one's nature, which is the practice of self-benefit; "causing them to rejoice" means delivering sentient beings and bestowing kindness, which is the practice of benefiting others. Thus we know that although the bodhisattva undertakes a single practice, both benefits are already combined; this is gathering the poor through giving. In the commentary, "giving of material goods" refers to articles that sustain the body; hence they are also called external wealth, because they are things outside the body; they are also called requisites of life, because wealth sustains life. According to the Saddharmasmṛtyupasthāna-sūtra, twelve kinds of defiled giving are taught: 1. giving unequally to sentient beings; 2. giving out of conditions of sexual desire for men or women; 3. giving out of fear to a king to seek protection; 4. giving with a deluded mind, such as the feasts of non-Buddhists; 5. giving merely by imitating others without knowing karmic retribution; 6. giving only after a beggar earnestly pleads; 7. giving to make someone trust you, knowing they have possessions, so as to defraud them later; 8. giving goods and instructing them to break harmony and form an alliance, bringing them decline and vexation later; 9. giving goods to a man or woman to arrange a marriage, either having the man give to the woman or vice versa; 10. buying goods cheaply and selling them dearly on the day of a vegetarian feast, offering only a slight discount; 11. giving for the sake of reputation; 12. giving goods to one's wife and children who are hungry and poor. Being free from these twelve is called pure giving. Besides these, there are another twelve kinds of complete giving, which cannot be detailed here. The Upāsakaśīla-sūtra states that a bodhisattva practicing giving should avoid five things: 1. when giving, not choosing between the virtuous and the unvirtuous; 2. when giving, not speaking of good and evil; 3. when giving, not selecting castes; 4. when giving, not slighting the petitioner; 5. when giving, not speaking harshly. Furthermore, there are three matters through which, having given, one does not obtain an exquisite retribution: 1. first intending much, but later giving little; 2. choosing inferior goods to give to others; 3. having practiced giving, generating regret in one's mind. Being free from these three matters, the result is exquisite. > — English (machine translation) (machine translation) - [Previous: 18.29](https://indike.org/pramana/in.bauddha.taisho.1848.18.29) - [Next: 18.31](https://indike.org/pramana/in.bauddha.taisho.1848.18.31) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1848.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.18.30) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.80.16) — 道世, Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.10.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.18.30](https://indike.org/pramana/in.bauddha.taisho.1848.18.30) · Pramāṇa