法苑珠林 80.39

80.39

又智度論云。前五度等譬同盲人。第六般若事同有目。若不得般若開導前五。便墮惡道不成出世。若聞法施過於捨財。愚人不解即便祕財。唯樂讀經若行此法。不如有人解心捨施一錢。勝過迷心讀經百千萬卷。是以如來設教意存解行。若唯解無行。解則便虛。若唯行無解。行則便孤。要具解行方到彼岸。又菩薩藏經云。當知菩薩摩訶薩具足如是四攝之法。由是法故菩薩摩訶薩常處長夜攝諸眾生。何等為四。所謂布施愛語利行同事。如是名為四種攝法。所言施者具有二種。一者財施。二者法施。是為布施。言愛語者。謂於一切諸來求乞。或樂聞法。菩薩悉能愛語慰喻。言利行者。謂能滿足若自若他所有意樂。言同事者。隨己所有智及功德為他演說。攝受建立一切眾生。令其安住。若智若法。言法施者。如所聞法廣為他說。言愛語者。以無染心分別開示。言利行者。謂於他授誦經典。乃至說法無有厭倦。言同事者。以不捨離一切智心。安置含生於正法所。是故菩薩於一切時常行法施。若自無財隨喜他施。若自有財供養智人。還得聰報。

Furthermore, the Mahāprajñāpāramitā-śāstra states: "The first five pāramitās are comparable to blind persons, while the sixth, prajñā, is comparable to one with eyes. If one does not obtain prajñā to guide the first five, one will fall into the evil destinies and fail to transcend the world." If, hearing that the gift of Dharma surpasses the relinquishing of wealth, foolish persons fail to understand and therefore hoard their wealth, taking pleasure only in reading the sūtras and practicing in this manner, it is not as good as someone who, with an understanding mind, gives a single coin—which surpasses reading hundreds of thousands of myriad fascicles of sūtras with a deluded mind. Therefore, in setting forth the teachings, the Tathāgata intended both understanding and practice. If there is only understanding without practice, understanding is merely empty; if there is only practice without understanding, practice is merely solitary. One must possess both understanding and practice to reach the other shore. Furthermore, the Bodhisattvapiṭaka Sūtra states: "You should know that bodhisattva-mahāsattvas are endowed with these four methods of gathering. Through these dharmas, bodhisattva-mahāsattvas constantly dwell throughout the long night gathering sentient beings. What are the four? They are dāna, affectionate speech, beneficial conduct, and shared activity. These are called the four methods of gathering. What is called giving has two types: the first is the giving of wealth, and the second is the giving of Dharma. This is dāna. What is called affectionate speech means that toward all those who come seeking alms, or who delight in hearing the Dharma, the bodhisattva is able to comfort and instruct them with affectionate speech. What is called beneficial conduct means being able to satisfy the inclinations and wishes of both oneself and others. What is called shared activity means explaining to others according to one's own wisdom and merit, gathering and establishing all sentient beings so that they abide stably in either wisdom or the Dharma. What is called the giving of Dharma means extensively expounding to others the Dharma as one has heard it. What is called affectionate speech means distinguishing and revealing it with an unstained mind. What is called beneficial conduct means instructing and chanting the scriptures for others, even preaching the Dharma without weariness. What is called shared activity means, with a mind that never abandons omniscience, establishing sentient beings in the saddharma. Therefore, bodhisattvas constantly practice the giving of Dharma at all times. If one lacks wealth oneself, one rejoices in the giving of others; if one possesses wealth oneself, one makes offerings to wise persons, and in return obtains the retribution of intelligence."