諸經要集 10.38

10.38

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.