諸經要集 10.38

10.38

又菩薩地持論云。菩薩知彼邪見求法智者。不授其法。不與經卷。若性貪財賣經卷者。亦不施與法。若得經卷隱藏不現。亦不施與法。若非彼人所知義者。亦不施與。若是彼所知義。於此經卷已自知義。則便持經隨所樂與。若未知義自須修學。又知他人所有如是經。示語其處。若更書與。菩薩當自觀心。少有法慳者當持經與。為法施故。我寧以法施現世癡瘂。為除煩惱猶尚應施。況作將來智慧方便。又優婆塞戒經云。若有比丘比丘尼。優婆塞優婆夷。能教化人。具足戒施多聞智慧。若以紙墨令人書寫。若自書寫如來正典。然後施人令得讀誦。是名法施。如是施者。未來天上得好上色。何以故。眾生聞法斷除瞋心。以是因緣。未來世中得成上色。眾生聞法慈心不殺。以是因緣。未來世中得壽命長。眾生聞法不盜他財寶。以是因緣。未來世中多饒財寶。眾生聞法開心樂施。以是因緣。未來世中身得大力。眾生聞法離諸放逸。以是因緣。未來世中身得安樂。眾生聞法除瞋癡心。以是因緣。未來世中得無礙辯。眾生聞法信心無礙。以是因緣。未來世中信心明了。戒施聞慧亦復如是。故知法施殊勝過於財施。問既知法施勝過財施。今時眾生。但學法施不行財施。未知得不。答為不解財施迷心而施。苟求色聲人天樂報。恐墜三塗不成出世。所以聖人慇懃歎法。令其悟解三事體空。而行財施。速成菩提涅槃勝果。自餘戒忍六度萬行。皆藉智慧開導成勝。

Furthermore, the Bodhisattvabhūmi says: 'If a bodhisattva knows that an intelligent person seeking the Dharma holds wrong views, he does not transmit the Dharma to him nor give him sūtra scrolls. If someone by nature covets wealth and sells sūtra scrolls, he also does not give him the Dharma. If someone obtains sūtra scrolls and conceals them without revealing them, he also does not give him the Dharma. If the meaning is not what that person can comprehend, he also does not give it to him. If it is a meaning he can comprehend, and having already understood the meaning of this sūtra scroll on his own, then he takes the sūtra and gives it according to what is wished. If he has not yet understood the meaning, he must study it himself. Furthermore, if he knows of another person possessing such a sūtra, he indicates the place to him. If he further copies and gives it, the bodhisattva should examine his own mind: if there is even slight stinginess regarding the Dharma, he should take the sūtra and give it. For the sake of Dharma giving, I would rather become dumb and mute in the present life through Dharma giving; even for the sake of eliminating afflictions, one should still give, not to mention making it a skillful means for future wisdom.' Furthermore, the Upāsaka-śīla-sūtra says: 'If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who can teach and transform people, being complete in morality, giving, broad learning, and wisdom; if they use paper and ink to have people copy, or copy the Tathāgata's correct scriptures themselves, and then give them to people to enable them to read and recite, this is called the gift of Dharma. One who gives like this will in the future obtain exquisite, superior physical appearance in the heavens. Why is that? Sentient beings hear the Dharma and sever thoughts of anger; through this cause and condition, in future lives they attain superior appearance. Sentient beings hear the Dharma and, with a mind of loving-kindness, do not kill; through this cause and condition, in future lives they attain long life. Sentient beings hear the Dharma and do not steal others' wealth and treasures; through this cause and condition, in future lives they abound in wealth and treasures. Sentient beings hear the Dharma, opening their minds and delighting in giving; through this cause and condition, in future lives their bodies attain great strength. Sentient beings hear the Dharma and leave behind all negligence; through this cause and condition, in future lives their bodies attain peace and joy. Sentient beings hear the Dharma and eliminate minds of anger and delusion; through this cause and condition, in future lives they attain unimpeded eloquence. Sentient beings hear the Dharma and their faithful mind is unimpeded; through this cause and condition, in future lives their faithful mind is clear and lucid. Morality, giving, learning, and wisdom are also like this.' Hence we know that the gift of Dharma is superior, surpassing the gift of wealth. Question: Having known that Dharma giving surpasses material giving, if sentient beings of the present time only study Dharma giving and do not practice material giving, is that permissible or not? Answer: Because they do not understand material giving and give with a deluded mind, merely seeking pleasant retributions among humans and devas of sights and sounds, fearing that they might fall into the three miserable destinies and fail to transcend the world, the sages earnestly praised the Dharma to cause them to awaken and realize the emptiness of the substance of the three factors (giver, recipient, and gift), and then practice material giving, swiftly accomplishing the superior fruits of bodhi and nirvāṇa. All other practices—morality, forbearance, the six pāramitās, and the myriad deeds—rely on wisdom to guide them to supreme perfection.