勸發菩提心集 3.143

3.143

七十四云：菩薩所行惠施，由七種相乃得清淨，謂施淨、戒淨、見淨、心淨、語淨、智淨、垢淨。皆有十相。初清淨十相者，一廣大施，謂眾多差別故；二平等施，無僧減故；三應時施，當彼所樂故；四上妙施，色等具足故；五清淨施，非不淨物所雜穢故；六如法施，無罪相應故；七隨樂施，謂隨求者所愛樂故；八利益施，隨彼所宜故；九或頓或漸施，觀彼求者故；十無間施，無斷絕故。戒淨十相者，一發勤精進所獲財物而用惠施；二自手臂力所致物施；三離垢污物而用惠施；四如法施；五如法所得施；六息除諸惡施；七諸伏調根施；八殷重恭敬施；九自手而施；十於己僕從先行恩養，然後惠施來求者。見清淨十相者，一不計度我能行施；二不將己量他施；三不觀他當反報施；四不觀當來有富樂施；五不觀令無果施；六不觀施不相似果施；七不觀施有顛倒果施；八不觀殺害為伴侶施；九不觀奇變吉祥相施；十不為聲譽稱讚施。心清淨十相者，一憐愍心施；二珍寶心，謂於施所；三平等心施；四調伏垢心施；五欣樂心施，謂由七相：一於未來求者發歡喜心故、二於已來求者初見便淨信故、三於正施時生悅豫心故、四生靜定心故、五生無足心故、六生不惱心故、七施已不追悔心故；六忍辱心施，無厭倦故；七以慈心施惱害者；八以悲心於有苦者；九以喜心施於有功德者；十以捨心施於親友所。語清淨十相者，一先於施物，恣彼乞者；二彼若至時，稱善來進；三遠離嚬蹙，平面而視，含笑先言；四以耎言共申安慰；五從此無間言當施汝可愛財物；六正發施言；七彼若遮障，縱容分布不出麁言；八於乞者不毀不呰；九若無施物，正言詞謝許得隨與；十於乞者終不對面呵責笑弄令改容愧。智清淨十相者，一由惠施智清淨；二由求者智清淨；三由施物智；四由施加行智；五由以施成熟有情智；六由方便善巧智；七由諸欲過患智；八由除垢智；九由友遠離攝受智；十由隱覆六方智清淨。惠施智淨者，了施名言體相故。求者智淨者，住福田想故。施物智者，於工巧業善巧速能集物而惠施等。加行者，勿令求者生疲倦等故。方便善巧智者，教導令行施等，除十四垢業。由友遠離攝受智者，離四惡友、近四善友而行施故。隱覆六方智者，謂隱覆六方而行惠施（此次三門如《法華．安樂品》）。垢清淨十相者，一遠離懈怠垢。二遠離貪垢。三遠離瞋垢。四遠離癡垢。五遠離障垢，有四障：一不串習、二匱乏、三耽湎、四觀果，此離非道理垢。六善分布。七由圓滿施，此離減少垢，有二：一事圓滿、二意樂圓滿。事圓滿有七：一施資產、二施國土、三施有情、四施莊嚴、五施舍宅、六施居處、七施內身。八由清淨施，離不清淨垢；由十種清淨，即無著無取等。九善觀察施離惡慧垢，謂觀察施物，觀察意樂，觀察其田。觀物者，觀用勝積，觀施勝用，以饒他故。觀意樂四，於因無倒意樂、果中無著意樂、於生悲愍意樂、於智圓滿意樂。觀田五相，一於是處乞求可得；二於是處已有乞求復加貧匱；三於是處已有貧匱復無依怙；四於是處有無依怙復行惡。行；五於是處雖無此等而有修行。十具方便德而行惠施離無方便過垢，謂串習施不顧身命悲愍有情，真實義智無上菩提勝解教導強力逼迫處任恩報生及神力。

Fascicle seventy-four states: The giving practiced by bodhisattvas attains purity only through seven marks, namely: purity of giving, purity of śīla, purity of view, purity of mind, purity of speech, purity of knowledge, and purity from defilement. Each has ten marks. The ten marks of the first purity are: 1. vast giving, meaning its numerous distinctions; 2. equal giving, having neither increase nor decrease; 3. timely giving, corresponding to what they desire; 4. superior and fine giving, complete in form and the like; 5. pure giving, not contaminated by impure things; 6. righteous giving, associated with innocence; 7. giving according to desire, meaning following what the solicitor loves and desires; 8. beneficial giving, according to what is suitable for them; 9. giving either at once or gradually, observing the solicitor; and 10. uninterrupted giving, without cessation. The ten marks of purity of śīla are: 1. using wealth obtained by putting forth diligent vīrya to give; 2. giving goods earned by the strength of one's own arms; 3. using goods free from defilement and stain to give; 4. giving in accordance with Dharma; 5. giving what is obtained in accordance with Dharma; 6. giving to extinguish and remove all evils; 7. giving to subdue and tame the sense faculties; 8. giving with earnestness and respect; 9. giving with one's own hands; and 10. giving to those who come to seek only after first providing for and sustaining one's own servants. The ten marks of purity of view are: 1. not calculating 'I am able to practice giving'; 2. not giving while comparing oneself to others; 3. not giving with the expectation that the other will reciprocate; 4. not giving with the expectation of wealth and pleasure in the future; 5. not giving with the view that it will yield no fruit; 6. not giving with the view that it yields a fruit dissimilar [to the cause]; 7. not giving with the view that the giving has an inverted fruit; 8. not giving with killing as a companion; 9. not giving on the lookout for bizarre portents or auspicious omens; and 10. not giving for fame, reputation, and praise. The ten marks of purity of mind are: 1. giving with a mind of pity; 2. giving with a mind [valuing the recipient] as a precious jewel, namely regarding the field of giving; 3. giving with an equanimous mind; 4. giving with a mind that tames defilements; 5. giving with a joyful mind, which is through seven aspects: (i) giving rise to a joyous mind toward future solicitors, (ii) pure faith upon first seeing a solicitor who has arrived, (iii) generating a delighted mind at the time of giving, (iv) generating a calm and settled mind, (v) generating an insatiable mind, (vi) generating an unannoyed mind, and (vii) a mind free of regret after having given; 6. giving with a mind of forbearance, because of tirelessness; 7. giving with a mind of loving-kindness to those who harm and annoy; 8. giving with a mind of compassion to those who suffer; 9. giving with a mind of sympathetic joy to those who possess guṇa; and 10. giving with a mind of equanimity toward friends and relatives. The ten marks of purity of speech are: 1. first offering the gift freely to the petitioner; 2. when they arrive, greeting them with 'Welcome!'; 3. far removed from frowning, looking with a calm countenance, and speaking first with a smile; 4. expressing consolation together with gentle words; 5. immediately thereafter saying, 'I shall give you delightful goods'; 6. uttering the words of giving directly; 7. if they cause obstructions, remaining patient and distributing [gifts] without uttering harsh words; 8. neither defaming nor disparaging the petitioner; 9. if lacking goods to give, declining with proper words and promising to give as soon as they are obtained; and 10. never reproaching, mocking, or causing the petitioner to change countenance with shame to their face. The ten marks of purity of knowledge are: 1. purity through the knowledge of giving; 2. purity through the knowledge of the solicitor; 3. through the knowledge of the gift; 4. through the knowledge of the prayoga of giving; 5. through the knowledge of maturing sentient beings through giving; 6. through the knowledge of skill in means; 7. through the knowledge of the faults of desires; 8. through the knowledge of removing defilements; 9. through the knowledge of avoiding [bad] companions and keeping [good] ones; and 10. purity through the knowledge of covering the six directions. Purity through the knowledge of giving means understanding the nominal and substantial characteristics of giving. Purity through the knowledge of the solicitor means maintaining the conception of a field of merit. The knowledge of the gift means being skilled in crafts and quickly gathering goods to give, and so forth. Prayoga means not causing the solicitor to become fatigued, and so forth. Skill in means means instructing them to practice giving and so forth, eliminating the fourteen defiled actions. Purity through the knowledge of avoiding and keeping companions means giving while avoiding four bad friends and associating with four good friends. The knowledge of covering the six directions means giving while covering the six directions (the subsequent three gates here are like the 'Sukhavihāra Chapter' of the Lotus Sūtra). The ten marks of purity from defilement are: 1. far removed from the defilement of indolence; 2. far removed from the defilement of greed; 3. far removed from the defilement of anger; 4. far removed from the defilement of delusion; 5. far removed from the defilement of obstructions, of which there are four: (i) lack of familiarity, (ii) scarcity, (iii) indulgence, and (iv) observing the fruit—this is being free from the defilement of unreasonableness; 6. good distribution; 7. through complete giving, which is free from the defilement of diminishment and has two aspects: completeness of matter and completeness of intention. Completeness of matter has seven types: giving material assets, giving lands, giving sentient beings, giving adornments, giving houses, giving residences, and giving one's own physical body; 8. through pure giving, free from the defilement of impurity, which is through ten purities—namely non-attachment, non-grasping, and so forth; 9. giving with proper examination, free from the defilement of poor discernment, which means examining the gift, examining the intention, and examining the field. Examining the object means examining that using is superior to accumulating, and examining that giving is superior to using, because it benefits others. Examining intention has four: intention free of inversion regarding the cause, intention without attachment regarding the fruit, intention generating compassion, and intention regarding the perfection of wisdom. Examining the field has five marks: (i) in a place where seeking may be fulfilled; (ii) in a place where there is already begging and in addition poverty; (iii) in a place where there is already poverty and in addition no protector; (iv) in a place where there is no protector and in addition they engage in evil conduct; and (v) in a place where, although lacking these, there is cultivation. 10. Practicing giving endowed with the guṇas of skillful means, free from the fault and defilement of lacking skillful means, meaning familiarity with giving without regard for body or life, compassion for sentient beings, knowledge of reality, resolute faith in anuttarā samyaksambodhi, instruction, situations of strong coercion, tolerating benefits to be repaid, and supernatural powers.