大乘義章 11.98

11.98

次辨體相。此四窮本，莫不皆用巧慧為體。隨別論之，非無差參相如何？布施攝中差別有四：一者財施、二者法施、三無畏施、四報恩施。菩薩思願與無貪俱，起身口業，捨所施物濟慧貧乏，名為財施。以法授與，名為法施。濟拔厄難，名無畏施。菩薩先曾受他恩慧，今還以其財法無畏酬報彼恩，名報恩施。用此四種為布施攝。愛語攝中，論其語體，離口四過與眾生語，是愛語體。故《地持》云「可喜語、真實語、如法語、義饒益語，與眾生語，是愛語性。」言可喜者，不惡口也。言真實者，不妄語也。言如法者，不倚語也。義饒益者，不兩舌也。以此對人說法授益，名與眾生語。若就所說，要唯二種，如《地持》說：一隨世間語，所謂慰問呪願讚嘆。二正說法語，謂說一切德相應法。以此二種為愛語體。問曰：愛語所說之法，與布施中法施何別？釋言：相同，隨心分異。為令眾生受法從道，說為法施。為使眾生樂其法言而受化者，判為愛語。利行攝中，就行有二：一離惡攝、二集善攝。隨人有四，如《地持》說：一無德善人方便隨順、二有德善人稱揚讚嘆、三易調惡人呵責折伏令其改悔、四難調惡人神力降伏令其捨惡。此四人中，對前二人集善攝取，對後二人離惡攝取，用此諸行為利行體。問曰：愛語說法授人利行亦爾，有何差別？釋言：直爾說法授與是愛語攝，依所說法勸之起修名利行攝。同利攝中，道義別分同事有二：一苦事同、二樂事同。此二具廣如《地持論》。同行有二：一集善行同、二離惡行同。同利有二：一自分德同、二勝進行同。故《地持》言「此義此善、若等若勝，授與眾生悉與己同，是名同利。」用此諸行為同利體。問曰：利行勸人起行，同行之中亦勸起行，有何差別？釋言：直爾勸他起修名利行攝，自作勸他名為同行。體相如是（此二門竟）。

Next, the distinguishing of essential characteristics. When tracing the root of these four, none does not take skillful wisdom as its essence. When discussing them according to their distinctions, differences indeed exist. What are their characteristics? Within the gathering through giving, there are four distinctions: first, the giving of material wealth; second, the giving of the Dharma; third, the giving of fearlessness; fourth, the giving of repaying kindness. When the bodhisattva's intention and vow are joined with non-greed, giving rise to bodily and verbal actions, and renouncing the items given to rescue the poor and destitute, this is called the giving of material wealth. Bestowing by means of the Dharma is called the giving of the Dharma. Rescuing and extracting [beings] from distress and calamity is called the giving of fearlessness. When a bodhisattva has previously received kindness and favor from another and now in turn repays that kindness with material goods, the Dharma, or fearlessness, this is called the giving of repaying kindness. These four kinds constitute the gathering through giving. Within the gathering through loving speech, in discussing the essence of speech, speaking to sentient beings while free from the four verbal faults is the essence of loving speech. Thus the Bodhisattvabhūmi says: "Delightful speech, truthful speech, speech in accord with Dharma, and speech of beneficial meaning—speaking thus to sentient beings is the nature of loving speech." 'Delightful' means not using harsh speech. 'Truthful' means not lying. 'In accord with Dharma' means not using improper speech. 'Beneficial meaning' means not using divisive speech. Using these to speak the Dharma to others and bestow benefit is called speaking to sentient beings. If considered in terms of what is spoken, in essence there are only two kinds, as stated in the Bodhisattvabhūmi: first, speech conforming to the mundane world, namely inquiring after welfare, uttering blessings, and praising; second, speech correctly preaching the Dharma, namely speaking of the dharmas corresponding to all virtues. These two kinds constitute the essence of loving speech. Question: What is the difference between the Dharma spoken in loving speech and the giving of the Dharma within giving? Explanation: Their characteristics are the same; they are differentiated according to the intention. Speaking in order to cause sentient beings to receive the Dharma and follow the path is called the giving of the Dharma. When determined by causing sentient beings to delight in the words of the Dharma and thus accept transformation, it is judged to be loving speech. Within the gathering through beneficial action, regarding practice there are two aspects: first, gathering through departing from evil; second, gathering through accumulating good. Corresponding to persons there are four, as stated in the Bodhisattvabhūmi: first, taking skillful compliance toward good persons lacking virtue; second, praising and extolling good persons possessing virtue; third, reproving and subduing easily disciplined evil persons to cause them to reform and repent; fourth, subduing by spiritual power difficult-to-discipline evil persons to cause them to abandon evil. Among these four types of persons, toward the first two, one gathers them by accumulating good; toward the latter two, one gathers them by departing from evil. These practices constitute the essence of beneficial action. Question: In loving speech one preaches the Dharma to bestow it on people, and in beneficial action it is likewise; what is the difference? Explanation: Merely preaching the Dharma and bestowing it is the gathering through loving speech; urging them to undertake practice based on the Dharma that was preached is called the gathering through beneficial action. Within the gathering through shared benefit, when differentiating the meanings on the path, sharing the same activities has two kinds: first, sharing distressful activities; second, sharing joyful activities. These two are detailed fully as in the Bodhisattvabhūmi Treatise. Sharing the same practice has two kinds: first, sharing the practice of accumulating good; second, sharing the practice of departing from evil. Sharing the same benefit has two kinds: first, sharing virtues proper to one's own stage; second, sharing advanced, progressing practices. Thus the Bodhisattvabhūmi says: "This meaning, this good, whether equal or superior, is bestowed on sentient beings so that they are completely equal with oneself; this is called shared benefit." These various practices constitute the essence of shared benefit. Question: Beneficial action urges people to undertake practice, and within sharing the same practice one also urges them to undertake practice; what is the difference? Explanation: Merely urging others to undertake practice is called the gathering through beneficial action; doing it oneself while urging others is called sharing the same practice. The essential characteristics are thus. (Here ends the second section.)