English
A passage for editorial review. 大正藏第 01 册 No. 0084 分别布施经 No. 84 [No. 26(180)] 佛说分别布施经 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉 诏译 如是我闻： 一时佛在释种住处迦毗罗城尼拘陀树园，与苾刍众俱。尔时有一苾刍尼名摩诃波阇波提，持新㲲衣来诣佛所。到佛所已顶礼佛足退住一面，即白佛言：“世尊！此新㲲衣我自手作，奉上世尊，惟愿纳受，令我长夜得大利乐。” 尔时佛告摩诃波阇波提：“汝可持此㲲衣施诸大众，所获胜利同供养我等无有异。” 是时摩诃波阇波提苾刍尼，重白佛言：“我本发心，唯为世尊故造此衣，愿佛纳受，令我长夜得大利乐。”如是三复殷勤劝请，佛亦如是三复答言：“但当平等施诸大众，所获胜利与我无异。” 是时尊者阿难，侍于佛侧见是事已，前白佛言：“世尊！此摩诃波阇波提苾刍尼，是佛之亲，有大恩德，唯佛自知。此所奉衣，佛为纳受，今正是时，令摩诃波阇波提于长夜中得大利乐。” 佛言：“阿难！如是，如是！此摩诃波阇波提是吾之亲，有大恩德，我亦自知。今自手造衣来施于我，甚为难事 现代汉语译本 《大正藏》第01册，第0084号，《分别布施经》 第84号 [第26号(180)] 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉 诏译 一时，佛在释迦族居住的迦毗罗城尼拘陀树园，与众比丘在一起。当时，有一位比丘尼名叫摩诃波阇波提，拿着一件新毛织衣来到佛陀所在的地方。到达佛陀处后，她顶礼佛足，退到一旁站立，然后对佛说：‘世尊！这件新毛织衣是我亲手制作的，奉献给世尊，希望您能接受，使我长夜获得大利益和快乐。’ 这时，佛陀告诉摩诃波阇波提：‘你可以把这件毛织衣布施给大众，所获得的功德利益与供养我没有差别。’ 当时，摩诃波阇波提比丘尼再次对佛说：‘我本来的发心，只是为了世尊您才制作这件衣服，希望佛陀您能接受，使我长夜获得大利益和快乐。’这样三次恳切地劝请，佛陀也三次回答说：‘你应当平等地布施给大众，所获得的功德利益与我没有差别。’ 这时，尊者阿难侍立在佛陀身旁，看到这件事后，上前对佛说：‘世尊！这位摩诃波阇波提比丘尼是佛陀的亲人，有很大的恩德，只有佛陀您自己知道。她所奉献的衣服，佛陀您应该接受，现在正是时候，让摩诃波阇波提在长夜中获得大利益和快乐。’ 佛陀说：‘阿难，是这样的，是这样的！这位摩诃波阇波提是我的亲人，有很大的恩德，我也自己知道。现在她亲手制作衣服来布施给我，是很不容易的事情。 English version Taisho Tripitaka Volume 01, No. 0084, The Sutra on the Discrimination of Giving The Buddha Speaks the Sutra on the Discrimination of Giving Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, under Imperial Decree Thus have I heard: At one time, the Buddha was dwelling in the Nigrodha Grove in Kapilavastu, the city of the Shakyas, together with a gathering of bhikshus. At that time, there was a bhikshuni named Mahaprajapati, who came to where the Buddha was, carrying a new woolen robe. Having arrived at the Buddha's place, she bowed at his feet, stepped back to one side, and then said to the Buddha: 'World Honored One! This new woolen robe was made by my own hands, and I offer it to the World Honored One, hoping that you will accept it, so that I may obtain great benefit and joy throughout the long night.' At that time, the Buddha said to Mahaprajapati: 'You may give this woolen robe to the assembly, and the merit you gain will be no different from offering it to me.' At that time, the bhikshuni Mahaprajapati said to the Buddha again: 'My original intention was to make this robe only for the World Honored One, hoping that the Buddha will accept it, so that I may obtain great benefit and joy throughout the long night.' She earnestly requested this three times, and the Buddha also replied three times: 'You should give it equally to the assembly, and the merit you gain will be no different from giving it to me.' At that time, the Venerable Ananda, who was attending the Buddha, having seen this, stepped forward and said to the Buddha: 'World Honored One! This bhikshuni Mahaprajapati is a relative of the Buddha and has great kindness, which only the Buddha knows. The robe she offers, the Buddha should accept, now is the right time, so that Mahaprajapati may obtain great benefit and joy throughout the long night.' The Buddha said: 'Ananda, it is so, it is so! This Mahaprajapati is my relative and has great kindness, which I also know myself. Now she has made a robe with her own hands to give to me, which is a very difficult thing to do.' -------------------------------------------------------------------------------- 。何以故？阿难当知！所有补特伽罗能起净信心，归依佛法僧者甚为难事；又复能持不杀、不盗、不淫、不妄、不饮酒等近事戒法，如是补特伽罗转复难作。何况于佛世尊，合掌恭敬而行布施，施已净信于佛无疑，及法僧伽亦无疑惑，乃至苦集灭道四圣谛理，永断疑见。阿难！今此摩诃波阇波提苾刍尼，能起净信心归依佛法僧，受持不杀、不盗、不淫、不妄、不饮酒等近事戒法，而能于佛及法僧伽，乃至苦集灭道四圣谛理，已断疑惑，此苾刍尼难作能作，佛亦自知。 “阿难！有十四种较量布施。何等十四？一者、于病苦人而行布施；二者、于破戒人而行布施；三者、于持戒人而行布施；四者、于离染人而行布施；五者、于须陀洹向而行布施；六者、于须陀洹果而行布施；七者、于斯陀含向而行布施；八者、于斯陀含果而行布施；九者、于阿那含向而行布施；十者、于阿那含果而行布施；十一者、于阿罗汉向而行布施；十二者、于阿罗汉果而行布施；十三者、于诸缘觉而行布施；十四者、于如来、应供、正等正觉而行布施 现代汉语译本：为什么呢？阿难，你要知道！所有众生能够生起清净的信心，皈依佛法僧是非常难得的事情；而且还能持守不杀生、不偷盗、不邪淫、不妄语、不饮酒等在家居士的戒律，这样的众生就更加难得了。更何况对于佛陀世尊，合掌恭敬地进行布施，布施之后对佛陀生起清净的信心没有丝毫怀疑，对于佛法僧伽也没有疑惑，乃至对于苦集灭道四圣谛的道理，永远断除了疑惑。阿难！现在这位摩诃波阇波提比丘尼，能够生起清净的信心皈依佛法僧，受持不杀生、不偷盗、不邪淫、不妄语、不饮酒等在家居士的戒律，而且能够对于佛陀以及佛法僧伽，乃至苦集灭道四圣谛的道理，已经断除了疑惑，这位比丘尼是难能可贵的，佛陀自己也知道。 阿难！有十四种比较布施的方式。是哪十四种呢？第一种，是对生病受苦的人进行布施；第二种，是对破戒的人进行布施；第三种，是对持戒的人进行布施；第四种，是对已经离欲的人进行布施；第五种，是对正在趋向须陀洹果位的人进行布施；第六种，是对已经证得须陀洹果位的人进行布施；第七种，是对正在趋向斯陀含果位的人进行布施；第八种，是对已经证得斯陀含果位的人进行布施；第九种，是对正在趋向阿那含果位的人进行布施；第十种，是对已经证得阿那含果位的人进行布施；第十一种，是对正在趋向阿罗汉果位的人进行布施；第十二种，是对已经证得阿罗汉果位的人进行布施；第十三种，是对诸位缘觉进行布施；第十四种，是对如来、应供、正等正觉的佛陀进行布施。 English version: Why is that? Ananda, you should know! It is very difficult for all beings to generate pure faith and take refuge in the Buddha, Dharma, and Sangha; moreover, to uphold the lay precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, such beings are even more rare. Furthermore, to offer alms to the World Honored One, the Buddha, with palms together in reverence, and after giving, to have pure faith in the Buddha without any doubt, and to have no doubts about the Dharma and Sangha, and even to have permanently severed doubts about the Four Noble Truths of suffering, its cause, its cessation, and the path, is even more difficult. Ananda! Now, this Bhikkhuni Mahapajapati is able to generate pure faith and take refuge in the Buddha, Dharma, and Sangha, uphold the lay precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, and is able to have severed doubts about the Buddha, Dharma, and Sangha, and even the Four Noble Truths of suffering, its cause, its cessation, and the path. This Bhikkhuni is rare and capable, and the Buddha himself knows this. Ananda! There are fourteen ways of comparing almsgiving. What are the fourteen? The first is giving to those who are sick and suffering; the second is giving to those who have broken precepts; the third is giving to those who uphold precepts; the fourth is giving to those who have abandoned desires; the fifth is giving to those who are progressing towards the Srotapanna stage; the sixth is giving to those who have attained the Srotapanna stage; the seventh is giving to those who are progressing towards the Sakadagami stage; the eighth is giving to those who have attained the Sakadagami stage; the ninth is giving to those who are progressing towards the Anagami stage; the tenth is giving to those who have attained the Anagami stage; the eleventh is giving to those who are progressing towards the Arhat stage; the twelfth is giving to those who have attained the Arhat stage; the thirteenth is giving to the Pratyekabuddhas; the fourteenth is giving to the Tathagata, the Worthy One, the Perfectly Enlightened Buddha. 。阿难！汝今当知：施病苦人获二倍福；施破戒人获百倍福；施持戒人获千倍福；施离染人获百千倍福；施须陀洹向获无量福，何况须陀洹果；施斯陀含向获无量福，何况斯陀含果；施阿那含向获无量福，何况阿那含果；施阿罗汉向获无量福，何况阿罗汉果；施诸缘觉获无量福，何况如来、应供、正等正觉；如是名为较量十四种布施功德。 “复次，阿难！当知布施大众有其七种：一者、施佛现前诸苾刍众；二者、施佛灭后诸苾刍众；三者、施佛灭后苾刍尼众；四者、施佛灭后苾刍、苾刍尼二众；五者、施佛灭后游方行化诸苾刍众；六者、施佛灭后游方行化苾刍尼众；七者、施佛灭后游方行化苾刍、苾刍尼二众。如是名为七种大众，当行布施。 “复次，阿难！当知有四种布施清净。何等为四？一者、能施清净即无受者；二者、所施清净即无受者；三者、能受清净即无施者；四者、所受清净即无施者。阿难！何名能施清净即无受者？谓由施者不取其相，即身业清净、口业清净、意业清净，正命清净，见亦清净，如是具足即无施相，以无施故即无受者。若施者有所见相，即身口意三业不清净，命亦不清，净见亦不清净；若离是相，即施者受者二皆清净 现代汉语译本：阿难，你现在应当知道：布施给受病痛折磨的人，可以获得双倍的福报；布施给破戒的人，可以获得百倍的福报；布施给持戒的人，可以获得千倍的福报；布施给远离贪染的人，可以获得百千倍的福报；布施给趋向须陀洹果的人，可以获得无量的福报，更何况是须陀洹果位本身；布施给趋向斯陀含果的人，可以获得无量的福报，更何况是斯陀含果位本身；布施给趋向阿那含果的人，可以获得无量的福报，更何况是阿那含果位本身；布施给趋向阿罗汉果的人，可以获得无量的福报，更何况是阿罗汉果位本身；布施给诸位缘觉，可以获得无量的福报，更何况是如来、应供、正等正觉的佛陀。这被称为衡量十四种布施的功德。 再者，阿难，应当知道布施给大众有七种情况：第一种是，布施给佛陀在世时的诸位比丘僧众；第二种是，布施给佛陀灭度后的诸位比丘僧众；第三种是，布施给佛陀灭度后的比丘尼僧众；第四种是，布施给佛陀灭度后的比丘和比丘尼二众；第五种是，布施给佛陀灭度后云游四方弘扬佛法的诸位比丘僧众；第六种是，布施给佛陀灭度后云游四方弘扬佛法的比丘尼僧众；第七种是，布施给佛陀灭度后云游四方弘扬佛法的比丘和比丘尼二众。这被称为七种大众，应当对他们进行布施。 再者，阿难，应当知道有四种布施是清净的。是哪四种呢？第一种是，能施者清净，即没有受施者；第二种是，所施之物清净，即没有受施者；第三种是，能受者清净，即没有施与者；第四种是，所受之物清净，即没有施与者。阿难，什么叫做能施者清净，即没有受施者呢？意思是说，施与者不执着于布施的表象，那么他的身业清净、口业清净、意业清净、正命清净，见解也清净，这样就具足了没有布施的表象，因为没有布施的表象，所以就没有受施者。如果施与者有所执着的表象，那么他的身口意三业就不清净，正命也不清净，见解也不清净；如果能远离这些表象，那么施与者和受施者二者都清净。 English version: 'Ananda, you should now know: giving to those suffering from illness brings double the merit; giving to those who have broken precepts brings a hundredfold merit; giving to those who uphold precepts brings a thousandfold merit; giving to those who are free from defilement brings a hundred thousandfold merit; giving to those who are on the path to becoming a Stream-enterer brings immeasurable merit, let alone the fruit of Stream-entry itself; giving to those who are on the path to becoming a Once-returner brings immeasurable merit, let alone the fruit of Once-returning itself; giving to those who are on the path to becoming a Non-returner brings immeasurable merit, let alone the fruit of Non-returning itself; giving to those who are on the path to becoming an Arhat brings immeasurable merit, let alone the fruit of Arhatship itself; giving to Pratyekabuddhas brings immeasurable merit, let alone the Tathagata, the Worthy One, the Perfectly Enlightened One. This is called measuring the merits of fourteen kinds of giving.' 'Furthermore, Ananda, you should know that there are seven kinds of giving to the assembly: first, giving to the assembly of Bhikkhus in the presence of the Buddha; second, giving to the assembly of Bhikkhus after the Buddha's passing; third, giving to the assembly of Bhikkhunis after the Buddha's passing; fourth, giving to the assembly of both Bhikkhus and Bhikkhunis after the Buddha's passing; fifth, giving to the assembly of Bhikkhus who travel and propagate the Dharma after the Buddha's passing; sixth, giving to the assembly of Bhikkhunis who travel and propagate the Dharma after the Buddha's passing; seventh, giving to the assembly of both Bhikkhus and Bhikkhunis who travel and propagate the Dharma after the Buddha's passing. These are called the seven kinds of assemblies, to whom giving should be practiced.' 'Furthermore, Ananda, you should know that there are four kinds of pure giving. What are the four? First, the giver is pure, meaning there is no receiver; second, the gift is pure, meaning there is no receiver; third, the receiver is pure, meaning there is no giver; fourth, the received is pure, meaning there is no giver.