起信論疏筆削記 18.33

18.33

不應下，明行施意。不貪名利等，是反明其非故。前論云：所謂為令眾生離一切苦，得究竟樂，非求世間名利恭敬故。唯念下，順明其是。自既如此，令他亦然，準《智論》云：佛說施中，法施第一。何以故？財施有量，法施無量。財施欲界報，法施出三界報；財施不能斷漏，法施清升彼岸；財施但感人天，法施通感三乘果；財施愚智俱能，法施智人方能；財施唯能施者得福，法施通益能所；財施愚畜能受，法施唯局聰人；財施但益色身，法施能和心神；財施能增貪病，法施能除三毒。由是比校，法施第一。願諸學者審而行之。

"One should not..." below explains the intention in practicing giving. "Not craving fame, profit, and so forth" is the negative explanation showing what is improper. As the previous treatise says: "Namely, in order to cause sentient beings to be free from all suffering and attain ultimate bliss, not seeking worldly fame, profit, or respect." "Contemplating only..." below affirmatively explains what is proper. Since oneself is like this, one causes others to be so as well. According to the Mahāprajñāpāramitopadeśa: The Buddha taught that among gifts, the gift of Dharma is supreme. Why? Material giving has a limit; the gift of Dharma is limitless. Material giving yields a retribution in the desire realm; the gift of Dharma yields a retribution transcending the three realms. Material giving cannot sever outflows; the gift of Dharma purely ascends to the other shore. Material giving only brings retribution in the human and heavenly realms; the gift of Dharma universally brings the fruition of the three vehicles. Material giving can be practiced by both the foolish and the wise; the gift of Dharma can be practiced only by the wise. In material giving, only the giver obtains merit; the gift of Dharma universally benefits both the subject and the object. Material giving can be received by foolish beasts; the gift of Dharma is restricted to intelligent humans. Material giving only benefits the physical body; the gift of Dharma can harmonize the mind and spirit. Material giving can increase the illness of greed; the gift of Dharma can eradicate the three poisons. From this comparison, the gift of Dharma is supreme. May all students examine this and practice it.