---
title: "瑜伽論記 · 施品(一〇上)"
description: "瑜伽論記由唐代高僧遁倫集撰是一部對瑜伽師地論的權威注疏瑜伽師地論相傳為彌勒菩薩所說由玄奘大師譯出遁倫匯集前人注疏精要並融入己見系統闡釋了唯識學派的境行果等核心教義包括萬法唯識修行階位及涅槃果證此書是研究法相唯識宗的重要典籍對理解印度瑜伽行派與中國唯識學的傳承發展具有不可替代的學術價值為歷代研習瑜伽師地論者所倚重"
url: "https://rushiwowen.co/en/r/cmcxrbrqe06ebi904sfth2qrm"
---

第三十九卷

> \*\*Chapter 39\*\*

### 施品

> Chapter on Generosity

上來菩提分持有十六品，已辨五品是所學法分。種姓品是學方法，從此向下有其十品，是能學行兼有所學。

> Up to now, the section on the limbs of enlightenment includes sixteen chapters. Five chapters have already been explained, covering the teachings to be learned. The chapter on spiritual potential is the method of learning. From here onward, there are ten chapters that address both the practice of learning and the teachings to be learned.

於中，若景師判文，初之八品辨自利利他造修之行，菩提分法一品辨內證之行，末後功德一品由前二行證所成德，於前八品初之六品辨自利行，四攝一品辨利他行，第八供養親近修習無量一品合明二行，雖有此說。今且依基等所判，初之七品是其自分，不明時重但自分之行，次有二品明其勝進，末後一品因成果滿，就自分中品分為二，義判有三，品分為二者，初有六品明自利行，四攝一品明利他行，義判為三者，二判如上，即四攝品末如是已說多種施戒乃至同事下雙結二利作業彰修成益，自利六品即名六度，施品建初故言施品。

> Some textual scholars divide the text as follows: the first eight chapters explain the practices of benefiting oneself and others; the chapter on the wings of enlightenment explains the practice of inner realization; and the final chapter on merits describes the virtues attained through the previous two types of practice. Among the first eight chapters, the first six chapters deal with self-benefiting practices, the chapter on the four methods of attraction explains practices that benefit others, and the eighth chapter, on offerings, devotion, cultivation, and immeasurable practices, combines both types. However, following the interpretation of Masters Ji and others: the first seven chapters pertain to the stage of self-development, without mentioning progressive stages; the next two chapters concern advanced practice; and the last chapter describes the fulfillment of practice and its results. Within the self-development stage, the chapters can be divided in two ways from a structural perspective, and three ways from a conceptual perspective. Structurally: the first six chapters explain self-benefiting practices, while the chapter on the four methods of attraction explains practices that benefit others. Conceptually there are three divisions: as stated above, the chapter on the four methods of attraction ends with: "Thus have I taught various forms of generosity, ethical conduct... up to working for the benefit of others," which then summarizes both types of practices and their resulting benefits. The six chapters on self-benefiting practices are known as the six perfections. The chapter on generosity is placed first, thus it is called the Chapter on Generosity.

問曰：何故前明所學處如是學法品首生起，此第三明能修學文前不生起，有何意耶。

> Question: Why is it that earlier, the "Places of Learning" and the "Chapter on the Methods of Learning" arose at the beginning, but here, in the third part, the "Writings on Able Cultivation" does not arise at the start? What is the meaning behind this?

義曰：義准可知，何法分別下功德品中有結文，自利之文略，已如前力種姓品。

> Based on the meaning: It can be understood accordingly. As for the distinction of teachings, the concluding passage in the "Chapter on Merits" (Chapter on Merits) is brief in its explanation of self-benefit, as already discussed in the previous "Chapter on the Seeds of Power."

初解自利行中，初總舉數列六度名；第二、次第別解；第三慧品末後次，如是六種已下，總結六種引證嘆勝。

> Explaining the Practice of Self-Benefit: First, an overview listing the six perfections. Second, a detailed explanation of each in order. Third, at the end of the wisdom section, after discussing these six practices, there is a summary along with supporting scriptures and praise for their excellence.

就別解中，即為六段。初解施中，初頌及長行總種綱要開九章門；第二、依章廣辨；第三、釋已總結。餘之五度文例同此。

> In the section on individual explanations, there are six parts. The first part (giving) begins with verses and prose that outline the main points and open nine categories; the second explains each category in detail; the third concludes with a summary after explanation. The pattern is the same for the remaining five practices.

自性施者，總明施之體。

> The nature of a giver is the essence of giving itself.

一切施者，別明施行之相也。施行非一，故言一切。就此施行，開餘七門下，自屬當。

> All who give are to be understood in terms of the practices of giving. Giving is not limited to one form, which is why it is called "all." Based on this practice of giving, the remaining seven paths open beneath it, and each is to be taken up accordingly.

言難行施者，難捨名曰難行，施行殊勝名難行施。

> Difficult to do is giving; the act of letting go is difficult, hence it is called a difficult practice. A gift given with exceptional resolve is thus named "the gift of difficult practice."

一切門施者，一切施行攝入此門，攝行寬廣，名一切門中施，名一切門施。

> A giver who practices all forms of giving. All acts of giving are included within this practice. This giving is expansive and all-encompassing, so it is called "all-inclusive giving" or "giving in all ways."

善士施者，施行純善所作純善，名善施。

> A good giver whose giving is completely pure and whose actions are completely pure is called a true giver.

一切種施者，施行具足，一切緣中成此施行，名一切種也。故共前二一切之言，名差別也。又三藏云：初自性門總心施體，次一切施別心一切施體，一切門施者，心施前由。一切種施者，明於前因種種施別名一切種施，下五度解三一切，准此應知。

> A perfect offering is one that is complete in every way. When one's practice of giving is fully developed and accomplished in all circumstances, it is called a 'complete offering.' Therefore, the term 'all' used together with the previous two indicates a distinction. Furthermore, the Tripitaka teacher says: The first section, the 'nature door,' speaks generally of the essence of giving with a giving mind. The second section, 'all giving,' speaks of the mind in the particular practice of all forms of giving. Regarding 'giving in all aspects,' this refers to the mind that precedes the act of giving. As for 'complete giving,' it clarifies that the various forms of giving based on the previous causes are distinguished, hence called 'complete offering.' For the remaining five perfections (moral conduct, patience, effort, meditation, and wisdom), their three aspects—nature, all, and complete—should be understood in the same way.

言遂求施者，稱來者情隨喜所有名遂求施。

> Then, one seeks a donor, and considering the donor's attitude, gives joyfully based on that. This is called the "giving that follows the seeker's feelings."

此世他樂者，利益此他二世得樂名為二世樂施。

> Giving brings joy in this life and the next; benefiting both oneself and others in this world and the next is called the joy of giving in both worlds.

清淨施者，施行無過所作無罪名清淨施。

> "Pure giving is giving without fault, giving without wrongdoing, giving without blame."

依章辨中，自性施即以無貪俱思及身語業為施性也。就離唯出財施之體，道理法施無畏施亦具三業及無貪性。

> Distinguishing by the categories, the essence of generosity consists of the thought free from greed, along with the physical and verbal actions motivated by it. Strictly speaking, the substance of material giving is as described. Following the same principle, the giving of teachings and the giving of fearlessness also involve these three actions and the absence of greed.

安住律儀者，明不破戒也。阿笈摩下，明不破見，舊名阿含訛也。今依梵本，阿笈摩此名傳未即有二義：一者、因能傳果，知因之見，名阿笈摩；二者、教名傳，三世諸佛展轉說故，信教之見，名阿笈摩見。自有於戒破見不破，見破戒不破，俱破不破，行施之人，有此四句戒見不破。俱不破二句是善施，餘之二句非善施也。

> One who abides by the precepts does not break them. "Āgama" refers to not breaking correct views. The old translation "Ahán" is incorrect. According to the original Sanskrit text, "Āgama" means a transmitted teaching, and it has two meanings: First, because a cause can produce an effect, the correct view of cause and effect is called Āgama. Second, it means the teaching itself, which has been passed down through successive generations of Buddhas; having faith in the teaching is called the Āgama view. Sometimes a person may break the precepts but not correct views, or break correct views but not the precepts, or break both, or break neither. For those who practice giving, the four possibilities of precepts and views are as follows: The first two—breaking both precepts and views, or breaking neither—describe good giving. The other two—breaking only precepts or only views—describe giving that is not good.

一切施中文分有三：初問、次釋、後結前生後。

> The gifts of giving are explained in three parts: first, a question; second, the explanation; and third, a conclusion that leads to the next topic.

釋中有二：初廣六施；後結略義。前中即六：一、明有財無財施；二、終不口授下，明法施；三、於一切施謂法施等下，明無礙解施；四、於諸有怨下，明勝意樂施；五、於其施障下，明障對治智施；六、內居閑靜下，明增上意樂勝解。

> The explanation on "giving" is divided into two parts: first, a detailed discussion of the six types of giving; second, a brief summary. In the detailed section, the six types are as follows: 1. \*\*Giving with or without wealth\*\*: Clarifies material giving, whether one has resources or not. 2. \*\*Giving of the Dharma\*\* (from "never teaching orally" onward): Explains the offering of teachings. 3. \*\*Unhindered giving\*\* (from "in all circumstances, the giving of Dharma" onward): Describes giving based on unimpeded understanding. 4. \*\*Giving with excellent intention\*\* (from "toward all who bear grudges" onward): Emphasizes giving with a noble mindset. 5. \*\*Giving with wisdom that counters obstacles\*\* (from "regarding barriers to giving" onward): Teaches how to use wisdom to overcome hindrances to giving. 6. \*\*Giving with elevated resolve and understanding\*\* (from "dwelling in quietude inwardly" onward): Explains giving driven by a heightened spiritual determination.

前中有二：初明有財施；二、又諸菩薩，若現無有可施財物下，明無財施。前中復二：初明內外施；二、又諸菩薩那無差別下，明對機應施不應施。

> This section contains two parts: first, explaining the giving of material possessions; second, beginning with "If bodhisattvas currently have no material possessions to give" and following, explaining giving without possessions. The first part itself contains two parts: first, explaining giving from within and without; second, beginning with "Otherwise, bodhisattvas have no distinction" and following, explaining what can and cannot be given depending on the recipient's needs.

前中復二：初總明內外施；二、又諸菩薩略由二相下，約內外分為四。前中復二：初舉數列名以彰內外；後開釋中：初內施；次釋內外施；後釋外施，文相可知。後開前內外為四中：初開內為二：一、合施身；二、分施支節。後開外為二：一、受用；二、自在。景云：一、施受用，如施衣服，一日受用施用一歲，非令施體名施受用；二、求自在者，一切斷心並皆施與，基云：謂於資具財中，求受用者，恣彼所求隨其受用是第一，不欲於財而受用之，但欲於財而得自在，菩薩斷自物心捨財共彼住自在是。

> Now, I will break this down further into two parts. First, I will explain internal and external giving in general. Second, in the section beginning with "Furthermore, Bodhisattvas, in brief, have two aspects," I will divide giving into four types based on internal and external categories. Within the first part, there are two sections: first, listing the categories and names to clarify internal and external giving; second, in the detailed explanation: first, internal giving; next, explaining internal-external giving; and finally, explaining external giving. The structure of the text is clear. Later, when opening the previous internal and external categories into four: first, internal giving is divided into two: (1) giving the body as a whole, and (2) giving limbs and parts separately. Then, external giving is divided into two: (1) giving for enjoyment, and (2) giving for freedom. Master Jing explains: "First, giving for enjoyment—such as giving clothes to be used for enjoyment for a day or a year. This does not mean the act of giving itself is called 'giving for enjoyment.' Second, giving for freedom—one gives up all attachment and gives everything away." Master Ji explains: "Regarding resources and wealth, when someone seeks enjoyment from them, allowing them to take and enjoy as they wish is the first type. When someone does not desire to enjoy the wealth itself but wants to have freedom over it, the Bodhisattva gives up their attachment to the wealth, shares it, and allows them to have freedom over it."

第二，次明對機施不施中，先略；後廣。廣中有三：一、就內身辨施不施；二、約外物辨施不施；三、行布施時，普於一切下，明施方軌。

> Second: Explaining Whether Giving is Practiced or Not Depending on the Listener. First briefly, then in detail. The detailed part has three sections: 1) Distinguishing giving and not-giving with regard to the inner body; 2) Distinguishing giving and not-giving with regard to external objects; 3) When practicing giving, universally toward all—this clarifies the proper way of giving.

前中，言若諸菩薩於所行施意樂清淨乃至不應捨正現在前利眾生而施身分者，此中諸菩薩先來意樂清淨不捨己身，於現前中有利眾生事，設有來求生菩薩支節不應施與，以現前利益多故，捨利益少故，通多利益事行，若心退轉自生念言，此應可共不共心，生慳悋，惜己身故，為破悋故，須捨身分，先心已清淨不捨己身，現前後利益事多不應施身分，是此中意。

> In the previous passage it is said: If bodhisattvas, with pure intention regarding their practice of giving, should not give away parts of their bodies when doing so would abandon the greater benefit of sentient beings currently present before them—what does this mean? Here, bodhisattvas who originally have pure intention and do not abandon their own bodies, when there is an opportunity to benefit many sentient beings before them, should not give away their limbs even if someone comes asking for them. This is because the immediate benefit to many is great, while the benefit gained by giving is small. Therefore, one should carry out the action that brings greater benefit. If one's mind begins to waver, thinking, "This is something I should or should not share," and becomes stingy due to attachment to one's own body, then for the purpose of breaking that stinginess, one must give away parts of the body. Yet, since the original intention was already pure and did not involve abandoning one's body, and since the present and future benefits to many are great, one should not give away body parts. This is the meaning of this passage.

約外物中意有十五句，第五戲樂等物中，初總標其義，次別釋五句，後總結宗要。

> Of the fifteen statements concerning external objects, the fifth group deals with objects of amusement and pleasure. This begins with a general outline of their meaning, followed by a detailed explanation of each of the five statements, and concludes with a summary of the essential points.

言若有來求罩羅罝弶者，罩羅取魚之物，罝是網鹿之具，弶者取兔雞等用也。

> If someone comes to you for help making nets, snares, or traps—nets to catch fish, snares to trap deer, or traps for rabbits and birds—

第七不合父母師長中，云任所屠害捶縛貨賣者，隨順父母以知恩故任彼屠害，尚自不敢竊壞施心。何況顯然施來求者，此總結上不得施父母等，有心尚自不壞，何況顯然品用布施。

> Seventh: Disobeying parents, teachers, and elders. It says: "If someone is allowed to be slaughtered, beaten, bound, or sold by them," then out of gratitude and understanding of their kindness, one obediently accepts being killed by them. One would not dare to secretly harbor resentment, let alone openly refuse those who come seeking gifts. This concludes the above: even if one has the intention, one does not break the precept \[of not giving away parents etc.\], let alone openly distributing and giving them away.

第八句意謂不合以諸百姓等妻子眷屬奪別取布施，唯總以此川土或全或分而布施時，其百姓妻子等在中總得布施，雖得布施仍告彼曰：如我恩化敬崇佛法，汝亦宜然。

> The eighth sentence means that one should not take the wives, children, or relatives of ordinary people to give away as offerings. Instead, one should only offer this territory, either in whole or in part, as a gift. When offering it, the ordinary people, along with their wives and children, are included in the offering. Even though they are given as part of the offering, one should still say to them: "Just as I, through grace and teaching, revere the Buddha's teachings, so should you do the same."

第十五不越學處而行惠施者，謂不以殺生盜他物等而行惠施。

> Fifteenth: Do not overstep the precepts when giving donations. Do not give offerings obtained through killing, stealing, or other wrongful means.

第三明施方軌中，有二十九句。

> In the third section on the proper method of giving, there are twenty-nine lines.

第四不以異意不以憤怒撓濁之心而惠施者，不以矯詐別有所期名不以異意也。

> Fourth: A generous giver does not act with a hidden agenda or a troubled mind stirred by anger. They do not give with deceit, expecting something in return or seeking fame. Their giving is without ulterior motives.

第九終不妄計唯一切種極善清淨而行惠施等者，或有妄計施者如法受者如法財物如法名一切種極善清淨，如是施者是即世及出世間離欲清淨之道，此乃非道計道，菩薩無此妄計。唯菩薩審了知所行布施，三事如是者但是離欲清淨資糧，非真清淨道，真清淨道者無漏慧也。

> Ninth: Finally, there is no mistaken belief that only when giver, receiver, and gift are all extremely pure does one engage in giving. Some mistakenly believe that if the giver is virtuous, the receiver is virtuous, and the gift is virtuous, then this constitutes giving with complete purity. They think such giving is the path to liberation from desire in both the worldly and supramundane realms. This is mistaking what is not the path for the path. Bodhisattvas have no such misunderstanding. Rather, bodhisattvas clearly understand that while these three factors may be conditions for pure giving, they are merely provisions for liberation from desire, not genuine purity of the path itself. True purity of the path is formless wisdom.

第十三不施不合儀物中，有標釋結也。言又不告白乃至菩薩不為者，基云：謂如有人先不食葱不白他知如布施之法而共之意菩薩不為，乃至廣說，非直此葱不施於彼，亦不以此合器不合儀式諸事業等而施於彼，是此中意也，又撩擲法而施摩設不故於彼菩薩不為，不正威儀而施於菩薩不為。基云：言或復處置等者，或處置他令作不如法事然後行施，如令他殺等然後施與。

> \*\*On the Item of Giving Unsuitable Gifts\*\* The text explains, marks, and summarizes verse thirteen about not giving gifts that are inappropriate according to protocol. It says further that a bodhisattva should not give without first informing. Master Ji explains: For example, if someone has decided not to eat onions but is not informed of this, and a gift of onions is given according to normal giving practice, the bodhisattva will not do this. This not only means not giving the onions themselves, but also not using any container or procedure that doesn't follow proper protocol for the gift. This is the meaning here. Furthermore, giving by throwing or tossing the item, or giving in a casual, disrespectful manner—the bodhisattva will not do this. Not maintaining proper dignity and composure while giving—the bodhisattva will not do this. Master Ji explains: This includes arranging others to perform improper actions in order to facilitate a gift, such as having someone kill an animal before giving it away.

第十五不依名聞利養而行施中，細折有四句。

> Of the fifteenth practice: "Not Giving Based on Fame or Profit," it can be detailed in four aspects.

第二十六云：應時不以非時者，謂飢時施食不施衣等，熱時施冷不施火等，自他淨施者，謂不見授者受者，合儀者，所施彼刀毒酒等，無亂心施其義可知。

> The twenty-sixth says: "Give at the right time, not at the wrong time." This means giving food when hungry, not offering clothes instead; giving coolness when hot, not offering fire. "Giving purely for oneself and others" means not focusing on the giver or the receiver. "In accordance with propriety" means not offering items like knives, poison, or alcohol. "Giving with a calm mind"—its meaning is self-evident.

第二十九增慧行施中，初總標句，次問答廣釋，後結。廣釋中，有四番文。

> In the twenty-ninth section on giving as a way to increase wisdom, the first part gives a general statement, the second part explains in detail through questions and answers, and the third part concludes. In the detailed explanation, there are four passages.

第三番中，云性定慳貪是慳貪類者，本性慳貪名性是慳貪，若非本性慳貪為他教令慳貪者，慳貪類也。

> In the third section, the reason it says "by nature, stinginess and greed belong to the category of stinginess and greed" is this: if someone is inherently stingy and greedy, that is called having a nature of stinginess and greed. If they are not inherently stingy and greedy but are led by others to become so, that is still considered belonging to the category of stinginess and greed.

第四番中，云尚掩其過，不令他知，況觸於彼者，況復現前以言觸悟也。

> In the fourth scenario, even clouds cover their flaws to keep them hidden from others—let alone those who bring harm \[through speech\]. Still more, how could one deliberately confront them with words to provoke awakening?

上明現有財施，下明現無財施中，文分為二：初正辨現無財寶增慧行施；後判位，是地前假名菩薩行施，非是登地。

> The first part explains the practice of giving material wealth. The second part explains the practice of giving without material wealth. This is divided into two sections: first, it explains the practice of giving through wisdom when one lacks material treasures; second, it clarifies that this represents the provisional practice of a bodhisattva before reaching the first stage, not that of an accomplished bodhisattva.

第二明法施中，初約經卷等辨施不施，二、云何菩薩方便不施下，問答重釋行施方便。

> Second, regarding the offering of Dharma: First, it discusses giving or not giving in terms of scriptures and the like; then, under the section "How does a bodhisattva skillfully choose not to give?", it uses a question-and-answer format to further explain the skillful means of giving.

前中，有二：初辨用經卷施及不施，謂有佛法同學求於經卷，菩薩自量若於此經已辨其義即應施與，若自未解須有尋讀不應施與。

> In the preceding section, there are two aspects. First: discerning whether to give away the scripture scrolls or not. This means that if another Buddhist practitioner or fellow student requests the scripture scrolls, the bodhisattva should first consider whether they have already thoroughly understood the meaning of those teachings. If they have, then they should give the scrolls away. But if they have not yet fully understood themselves and still need to study and read the scrolls, then they should not give them away.

第二明無經卷等，即觀察自心有三句。初二句中，云設我由此行法施故乃至況令闕乏妙智資糧者，泰云：假設由此法故即成癡瘂不忍法慳煩惱過故尚應法施，況復法施之時以自無法故令現在闕乏妙智資糧而不癡瘂不能施耶？今勘舊論云：我寧以法施現世癡瘂為除煩惱猶尚應施，況作來智慧方便。

> Second, clarify that what is meant by "no scriptures or texts" is simply observing your own mind with the following three statements. Regarding the first two statements: "Even if by performing this Dharma practice of generosity I were to become... how much more so if I were to lack the excellent provisions of wisdom"—Master Tai comments: Even if this Dharma were to cause ignorance, impaired speech, and the mental afflictions of miserliness toward teachings, I should still practice Dharma generosity. How much more so, then, when engaging in Dharma generosity, if I lack Dharma of my own that results in lacking the provisions of excellent wisdom in this present life—should I then remain ignorant and unable to speak, and not give? Examining the older commentary: It says, "I would rather, through Dharma generosity, appear foolish and unable to speak in this life to eliminate mental afflictions, and still I should give. Even more so then, if this creates wisdom and means for the future."

第三句中復有三思忖。言為為損害自煩惱耶等者，謂為當損害自煩惱行法施耶？為當為圓滿自智資糧行法施耶？等見不施彼此經卷，等智資糧勝者，留經本自讀長智資糧也。非施於彼建此功德者，施他經卷無此益也。但於當薄饒益法利，非是覺慧者，若癈自尋讀施他經卷，但於來世得失法利不豐覺慧。

> The third point involves three further considerations. The phrase "Is it harmful to one's own afflictions?" means: Should one practice Dharma giving while harming one's own afflictions? Or should one practice Dharma giving to perfect the accumulation of one's own wisdom? Seeing this, one withholds the scriptures from others. For those who value the accumulation of wisdom, they keep the scriptures for themselves to read and cultivate their wisdom. If they give them to others, they believe no such merit is achieved. However, regarding those who only seek slight benefit from the Dharma and lack true understanding, if they neglect their own study and give scriptures to others, in future lives they will gain only limited Dharma benefits and not great wisdom.

第二問答重釋方便中，言如苾芻淨捨者，有展轉淨施，有真實淨施，如律中說。

> In the second explanation of skillful means regarding "proper relinquishment," there are two types: the iterative pure offering and the true pure offering, as described in the monastic code.

第三明無礙解施，景云：此中謂於三施了達名體為他說法，即是法義二種無等行施，若了因果差別之理隨樂為說，即名樂說無礙，善達方言勸修三施即辨無礙。

> The third point concerns unhindered understanding in giving. According to the commentary of Jingyun: This means deeply comprehending the nature and essence of three types of giving and then teaching them to others. This corresponds to the two kinds of unhindered understanding regarding the meaning and the teaching of Dharma. If one understands the differences in cause and effect and explains them according to the listener’s wish, this is known as unhindered eloquence. When one skillfully adapts to language and dialects, encouraging the practice of the three types of giving, this is the unhindered skill of expression.

泰云：若異門者，一分施慈悲，名異門。若施體性、若釋施名。若施因果皆如實知，此名無礙解施也。

> Taixu said: If discussed from a different perspective, one partial aspect of giving is called compassion—this is a different angle. If one truly understands the essential nature of giving, the explanation of the term "giving," and the causes and results of giving, this is called the unhindered understanding of giving.

基述三藏云：若異門體相釋名，此是法義無礙解，能詮所詮多異門分別等故，若因果差別是辨無礙解，辨說因果故。又若準下結文，但云由財施由法故此結上二門由無礙解故，不言是何無礙，何故不言四無礙皆攝？今釋之云：謂於前財施法施無畏施中所有異門是法無礙，謂諸教法多以異門分別法相，若體相即義無礙，所詮之義多約實體言體相，若釋名謂訓詞無礙，釋名字故，若因果差別是辨說無礙，以能辨說法因果事故，即四無礙皆在此中，以於財等施上有此無礙，如實了知而行布施是名無礙解施，又四無礙解中一一皆有異門體相乃至因果等，未必別配之。今準舊論云：比類相貌若名義分別因果，即以基云：異門是法無礙等，為善釋也。

> Based on the Tripitaka Master Kuiji’s explanation: If we distinguish by aspects, essence, and names individually, then "freedom in the Dharma" (\*dharma-pratisaṃvid\*) refers to the analytical knowledge of teachings, involving the ability to make myriad distinctions regarding what expresses meaning and what is expressed. "Freedom in meaning" (\*artha-pratisaṃvid\*) refers to the analytical knowledge of the meaning itself. "Freedom in expression" (\*nirukti-pratisaṃvid\*) is the analytical knowledge of eloquence in explanations, as it distinguishes and explains causes and effects. Furthermore, referring to the summary below, which only states that both material giving and Dharma giving are accomplished through analytical knowledge—without specifying which kind—some may ask why not all four kinds of analytical knowledge are included. The explanation is this: Within material giving, Dharma giving, and fearlessness giving, all the various distinctions are "freedom in the Dharma," because teachings often analyze phenomena using many distinctions. The essence or nature of things is "freedom in meaning," since the meaning being expressed largely deals with their actual essence. The interpretation of names is "freedom in expression," because it explains names and words. Distinguishing causes and effects is "freedom in eloquence" (\*pratibhāna-pratisaṃvid\*), as it involves eloquently explaining the causes and results of the Dharma. Thus, all four kinds of analytical knowledge are included here. When one truly understands these forms of analytical knowledge in the context of giving and then practices giving, this is called "giving with analytical knowledge." Moreover, each of the four kinds possesses aspects, essence, names, causes, and effects, etc., so they are not necessarily assigned separately. According to the older commentary, "by analogies, characteristics, names, meanings, distinctions, and causes and effects," Kuiji’s interpretation that distinctions belong to freedom in the Dharma, and so on, is a good explanation.

第四明無量心施，諸有恩等者，依捨親心也。

> Fourth, clarify the practice of giving with a boundless heart. For all those who have been kind, rely on the mind that lets go of attachment to loved ones.

第五明對治施，於中有二：初、總舉；二、別釋。別釋中三：初明所治四障；次明能治四智；後明四智用有差別。

> Fifth: The explanation of antidote-giving has two parts. First: a general introduction. Second: a detailed explanation. Within the detailed explanation, there are three sections: First, explaining the four obstacles to be overcome. Second, explaining the four wisdoms that serve as antidotes. Third, showing that the function of these four wisdoms differs.

測云：四障體者，一先未串習以種子上無堪任性為體；二、施物尠闕，若論外物，以六法四相是諸塵故，若論內法等，以五蘊十二支為體；三、耽著上妙悅意財物，以增上貪為體；四、觀見當來具足財果而深欣樂，以求來果邪見為體。

> Four types of obstruction are as follows: 1. The first is the obstruction from lack of prior habituation, whose nature is the inability to carry out the seed. 2. The second is the scarcity or deficiency of gifts. In terms of external objects, it consists of the six elements and the four characteristics, as these are all sense objects. In terms of internal phenomena, it consists of the five aggregates and the twelve links of dependent origination. 3. The third is attachment to delightful and desirable possessions, whose nature is unwholesome greed. 4. The fourth is the profound joy in perceiving future rewards and wealth, whose nature is a distorted view that pursues future results.

次明能治四智，一者、覺悟者，覺悟自己，昔來未串習施現有多財而不樂施勵而行；二者、忍受眾苦者，施物本少能頓施之忍飢寒苦；三者、遍知顛倒者，愛著妙財深為樂淨，令知皆是發煩惱不淨之本，故能抽捨，名知顛倒；四、見行性不牢者，不著施果了無常性。

> Now we clarify the four wisdoms that serve as antidotes. First, \*\*the wisdom of awakening\*\*: One awakens to the fact that, although they possess material wealth, their past lack of generosity prevents them from feeling joy in giving. By recognizing this, they resolve to practice giving diligently. Second, \*\*the wisdom of enduring hardship\*\*: Even when one’s resources are limited, they offer what little they have wholeheartedly, willingly bearing the discomfort of hunger and cold for the sake of giving. Third, \*\*the wisdom of perceiving delusion\*\*: People are deeply attached to beautiful possessions, seeing them as sources of pleasure and purity. This wisdom reveals that such attachments are in fact the root of afflictions and impurity. By understanding this, one lets go, which is called recognizing delusion. Fourth, \*\*the wisdom of seeing impermanence\*\*: One does not cling to the fruits of generosity, realizing that all things are impermanent and unstable by nature.

第六明增上意樂施，舊名內獨淨心施。

> Sixth, the practice of giving with a joyful heart, which in the past was called giving with a pure inner mind.

難行施中，云或有上品恩者，舊論云：增上施物。舊大德解云：謂精進物如七寶等。今依新論。有上品恩者，或可重恩遣賚將惠於人，或可兒女妻奴等於己有恩將惠於人，云為難矣！

> Among the difficult acts of giving, what is meant by "giving with supreme grace" (or "superior blessing")? According to the earlier commentaries, it refers to "superior gifts"—precious items like the seven gems, offered with great effort. The venerable masters of old interpreted this as gifts given with devotion. However, the new commentary explains that "giving with supreme grace" could mean bestowing something upon another out of a sense of deep gratitude, or it could mean offering someone who has shown kindness to you, such as a child, spouse, or servant, as a gift to another. This is indeed a very challenging act.

一切門施中，略有四相者，若依舊論有五段文，四段共新論同。更有一句，若自集布施，是故舊人數四門不同，父母為一，妻子為二，奴婢作使為三，善友大臣為四。今依新論，自財為一，化他得財為二，施親屬父母等為三，施來者為四。前二約財分二，後約施境為二。

> Of the many forms of giving, there are generally four aspects. According to the earlier commentary, there is a passage in five sections; four of these align with the newer commentary. There is an additional line: "If one gathers goods to give oneself," which is why the earlier scholar distinguished four categories: parents as the first, wives and children as the second, servants and workers as the third, and good friends and ministers as the fourth. But according to the newer commentary, these are the four aspects: giving one's own wealth is the first; helping others earn wealth and then giving is the second; giving to relatives, parents, and so on is the third; and giving to those who come to ask is the fourth. The first two are grouped according to the source of the wealth, while the latter two are grouped according to the recipients of the gift.

善士施有五相，可知。

> A generous person's giving can be recognized by five characteristics.

一切種施中，有十三相：一、無依施者，謂不依名聞果報；二、廣大施者，不觀受者，凡聖乞求皆空故，善戒經云：不觀福田、非福田，歡喜施者，三時歡喜也；五、田器施者，施四邊道淨福田也；六、非田器施，舊論第六、名一切施；七、一切物施者，謂有物皆捨；八、一切處施，謂所簡處所；九、一切時施者，謂不簡時節；十、無罪施者，謂非法財物所以施人，十二、方土施者，謂隨方所須皆悉施，舊論闕有情物施，分財為二，數成十三。

> Within all types of giving, there are thirteen characteristics: 1. \*\*Independent giving\*\* – giving without relying on fame, reputation, or rewards. 2. \*\*Vast giving\*\* – not discriminating between the receivers; all beings, whether ordinary or holy, who come seeking are equally offered, because all are empty. The \*Good Precepts Sutra\* says: "Do not look upon a field of merit or a field of non-merit; give joyfully." 3. \*\*Delightful giving\*\* – giving that brings joy at three times. 4. \*\*Field-tool giving\*\* – giving to the pure field of the four border paths. 5. \*\*Non-field-tool giving\*\* – in the old commentary, this is the sixth item, also called "all-giving." 6. \*\*Giving of all things\*\* – relinquishing all possessions. 7. \*\*Giving everywhere\*\* – giving without regard to place. 8. \*\*Giving at all times\*\* – giving without regard to season. 9. \*\*Blame-free giving\*\* – giving without using improperly obtained wealth or material goods. 10. \*\*Giving according to place and region\*\* – giving according to whatever is needed in a given area. The old commentary omits the giving of sentient beings and divides material giving into two, thereby arriving at the number thirteen.

遂求施有八，舊論云：除惱施。

> Giving that brings peace of mind is one of the eight forms of giving, as the ancient teachings explain: "Giving that removes suffering."

此世他世樂施，略有九種者，基云：且如舊遠師釋云：財法無畏等各有三，財中者三者，上妙為第一，清淨為二，如法為三。上妙即末尼等上妙物也。清淨謂非劫盜得。如法者謂如法財非刀酒等。其無畏法施等，各三者，可知。

> Giving that brings happiness in this life and the next. Briefly, there are nine types. According to Master Ji, as explained by the elder Master Huiyuan: Wealth, Dharma, and Fearlessness gifts each have three aspects. For wealth giving, the three are: 1. Superior quality (such as precious jewels and the finest items) 2. Purity (not obtained through theft) 3. In accordance with Dharma (legitimate wealth, not from weapons, alcohol, etc.) Regarding gifts of fearlessness and Dharma, each similarly has three aspects. This should be easily understood.

又有人云：初謂財施、法施、無畏者，此辨三種體。於此三上分心六用，財施有二用，謂慳悋積藏垢，無畏施有三，明三畏，法施合為一。

> Some also explain: At the beginning, we speak of giving material goods, giving the Dharma, and giving fearlessness—these distinguish three types of giving. Within these three, the mind operates in six ways. Giving material goods has two functions: it addresses the stains of stinginess and hoarding. Giving fearlessness has three functions, clarifying three kinds of fear. Giving the Dharma is understood as one unified act.

問曰：此中何故餘處法施為初後明無畏，今此無畏施居先法施為後？

> Question: Why is it that elsewhere the gift of Dharma is placed first and the gift of fearlessness last, yet here the gift of fearlessness comes first and the gift of Dharma follows?

義曰：下論曰：謂財施、無畏能令眾生此世安樂，此二俱現樂故，所以隣次財施先明無畏法施者後，為利後世所以後明。

> The commentary says: The following treatise states that the giving of material wealth and the giving of fearlessness (protection from harm) can bring beings peace and happiness in this present life. Since both of these bring immediate joy, the text first explains material giving, followed by fearlessness. The giving of the Dharma (teachings) is explained last because it benefits beings in future lives.

泰云：調伏慳悋謂，捨財物著者，自有人知彼物於己無用，然慳悋執著故不施人。調伏積藏，謂捨用著者，積集財物擬自受用，菩薩亦捨此心。於三施中，第一捨上妙財物，第二、第三非上妙財物。

清淨施有十相。言非來求者，疾望得財，如諸菩薩速希惠施者，共速希惠施，遇其前人疾望得財。不執取施者，舊論云：不異見。

言或執此見空無有果等，有三見：一、空無果見；二、害為正法無；三、非勝為勝見。此三皆是邪見所攝，所以者何？若依薩婆多，非勝為勝見是見取所攝。今依大乘，見取必像於見乃名見取，今於此中盡不緣見故非見取。又正親見，若別、若總求者，相似漸施、頓施物平等，何緣而執有差別者，謂若百人前後別漸別漸而施，一時總百頓施，其福平等，何緣而執福有差別。

> Some may hold views such as: "Actions have no results," which includes three kinds of wrong views: (1) the view that actions have no results; (2) the view that harming is just fine and not unwholesome; (3) the view that what is not supreme is supreme. These three are all included in wrong views. Why is that? According to the Sarvastivada school, the view that what is not supreme is supreme is included in "view of attachment to views." But according to Mahayana, "view of attachment to views" must specifically attach to a view in order to be called thus. Here, since these views do not involve any view at all, they are not "view of attachment to views." Moreover, regarding the direct act of giving—whether done gradually or all at once, whether given to individuals or to all equally—why would one insist that the merit differs? For instance, if someone gives gradually to a hundred people one by one, and another gives to all a hundred at once, the merit is equal. So why insist that the merit differs?