English
English version: ‘The excellence of the result is obtained because of the excellence of the donor. Giving to worthy recipients, from Srotapanna (stream-enterer) to future Bodhisattvas (enlightenment beings) and even to Buddhas, is called a superior field of merit. Giving to such a field yields superior results. If the offering possesses excellent and wonderful qualities of form, scent, taste, and touch, it is called superior wealth. Giving with such wealth yields superior results. If the donor has pure and deep faith, and diligently practices giving, discipline, learning, and wisdom, they will obtain superior results. ‘Good man! A wise person gives in five ways: first, with a sincere heart; second, with their own hands; third, with faith; fourth, at the right time; and fifth, with wealth obtained lawfully. Good man! What results does giving with a sincere heart bring? If one gives with a sincere heart, that person will obtain much wealth and treasure, such as gold, silver, lapis lazuli, Tridacna gigas (giant clam), agate, pearls, coral, elephants, horses, cattle, sheep, fields, houses, servants, and maids, and many relatives. Giving with a sincere heart brings such results. What results does giving with one's own hands bring? The results of giving with one's own hands are as described above: one can use what one obtains. Giving with one's own hands brings such results. What results does giving with faith bring? The results of giving with faith are as described above: one is always loved and cherished by parents, siblings, relatives, and all beings. Giving with faith brings such additional results. What results does giving at the right time bring? The results of giving at the right time are as described above: one obtains what one needs when one needs it. Giving at the right time brings such additional results. What results does giving with wealth obtained lawfully bring? The results of giving with wealth obtained lawfully are as described above: once one obtains this wealth, it cannot be seized by kings, thieves, floods, or fires. ‘If one gives beautiful colors, because of this cause, that person will obtain subtle and superior appearance. If one gives fragrance, that person's name will be heard far and wide. If one gives delicious flavors, that person will be seen and heard by the masses with joy, and upon seeing and hearing, they will develop love and respect. If one gives pleasant touch, that person will obtain excellent touch; the recipient, upon receiving it, will obtain longevity, beauty, strength, happiness, and eloquence.’ --------------------------------------------------------------------------------
Chinese
才。善男子！有人说言：施于塔、像，不得寿命、色、力、安、辩，无受者故。是义不然！何以故？有信心故，施主信心而行布施，是故应得如是五报。善男子！譬如比丘修集慈心，如是慈心实无受者，而亦获得无量果报。施塔、像等亦应如是，得五果报。善男子！如人种谷，终不生菰，施于塔、像，亦复如是；以福田故，得种种果。是故我说田得果报，物得果报，主得果报。 “善男子！施有二种：一者、法施，二者、财施。法施则得财、法二报，财施唯还得财宝报。菩萨修行如是二施，为二事故：一、令众生远离苦恼，二、令众生心得调伏。善男子！复有三施：一、以法施，二、无畏施，三、财物施。以法施者，教他受戒、出家、修道、白四羯磨，为坏邪见说于正法，能分别说实非实等，宣说四倒及不放逸，是名法施。若有众生怖畏王者、师子、虎、狼、水、火、盗贼，菩萨见已，能为救济，名无畏施。自于财宝破悭不吝，若好若丑，若多若少，牛、羊、象、马，房舍、卧具、树林、泉井，奴婢、仆使，水牛、驼驴，车乘、辇舆，瓶瓮、釜镬，绳床、坐具，铜铁、瓦器，衣服、璎珞，灯明、香、花，扇、盖、帽、履，机杖、绳索，犁、耨、斧、凿，草、木、水、石，如是等物，称求者意，随所须与，是名财 现代汉语译本： ‘善男子！有人说：‘布施给佛塔、佛像，不能得到寿命、美色、力量、安乐、辩才，因为没有接受者。’这种说法是不对的！为什么呢？因为有信心。布施者以信心而行布施，所以应当得到这五种果报。善男子！譬如比丘修习慈心，这样的慈心实际上没有接受者，但也获得无量的果报。布施佛塔、佛像等也应当如此，得到五种果报。善男子！如同人种植谷物，最终不会长出菰米，布施给佛塔、佛像也是这样；因为是福田的缘故，得到种种果报。所以我说田地能得到果报，物品能得到果报，布施者能得到果报。’ ‘善男子！布施有两种：一是法施，二是财施。法施能得到财富和佛法两种果报，财施只能得到财宝的果报。菩萨修行这两种布施，是为了两件事：一是使众生远离苦恼，二是使众生的心得到调伏。善男子！又有三种布施：一是法施，二是无畏施，三是财物施。法施是指教导他人受戒、出家、修道、举行白四羯磨（Baisi羯磨，佛教仪式），为了破除邪见而宣说正法，能够分辨什么是真实、什么是不真实等，宣说四颠倒和不放逸，这叫做‘法施’。如果有众生害怕国王、狮子、老虎、狼、水、火、盗贼，菩萨见到后，能够为他们救济，这叫做‘无畏施’。自己对于财宝破除悭吝，无论是好是坏，是多是少，牛、羊、象、马，房舍、卧具、树林、泉井，奴婢、仆使，水牛、骆驼、驴子，车乘、辇舆，瓶瓮、釜镬，绳床、坐具，铜铁、瓦器，衣服、璎珞，灯明、香、花，扇子、伞盖、帽子、鞋子，机杖、绳索，犁、锄、斧头、凿子，草、木、水、石，像这样的物品，按照求取者的意愿，随他们所需要的给予，这叫做‘财施’。
English
English version: 'Good man! Some say: 'Giving to stupas and images does not result in longevity, beauty, strength, peace, or eloquence, because there is no recipient.' This is not true! Why? Because of faith. The giver performs the act of giving with faith, therefore they should receive these five rewards. Good man! For example, a Bhiksu (Bhiksu, Buddhist monk) cultivates loving-kindness; such loving-kindness actually has no recipient, yet it still obtains immeasurable rewards. Giving to stupas and images should also be like this, resulting in five rewards. Good man! Just as a person plants grain and it will never produce Zizania latifolia (菰米), so it is with giving to stupas and images; because it is a field of merit, one obtains various rewards. Therefore, I say that the field obtains rewards, the object obtains rewards, and the giver obtains rewards.' 'Good man! There are two kinds of giving: first, Dharma giving; second, material giving. Dharma giving results in both wealth and Dharma rewards, while material giving only results in wealth rewards. Bodhisattvas (Bodhisattva, enlightened being) practice these two kinds of giving for two reasons: first, to liberate sentient beings from suffering; second, to tame the minds of sentient beings. Good man! There are also three kinds of giving: first, Dharma giving; second, fearlessness giving; third, material giving. Dharma giving refers to teaching others to receive precepts, renounce the household life, cultivate the path, perform the white four Karmas (Baisi Karma, Buddhist ritual), speaking the correct Dharma to destroy wrong views, being able to distinguish between what is real and what is not, proclaiming the four inversions and non-negligence; this is called 'Dharma giving.' If there are sentient beings who fear kings, lions, tigers, wolves, water, fire, or thieves, and the Bodhisattva sees them and is able to rescue them, this is called 'fearlessness giving.' One breaks free from stinginess regarding wealth and treasures, whether they are good or bad, much or little, cows, sheep, elephants, horses, houses, bedding, forests, springs, wells, slaves, servants, water buffaloes, camels, donkeys, carriages, palanquins, bottles, pots, cauldrons, rope beds, seats, copper, iron, earthenware, clothing, necklaces, lamps, incense, flowers, fans, canopies, hats, shoes, stools, ropes, plows, hoes, axes, chisels, grass, wood, water, stones, and such things, according to the wishes of those who seek them, giving whatever they need; this is called 'material giving.' --------------------------------------------------------------------------------
Chinese
施。若起僧坊及起别房，如上施与出家之人，唯除象、马。 “善男子！施有四累：一、悭贪心，二、不修施，三、轻小物，四、求世报。如是四累，二法能坏：一、修无我，二、修无常。善男子！若欲乐施，当破五事：一者、瞋心，二者、悭心，三者、妒心，四者、惜身命，五者、不信因果；破是五事，常乐布施。乐施之人，获得五事：一者、终不远离一切圣人，二者、一切众生乐见、乐闻，三者、入大众时不生怖畏，四者、得好名称，五者、庄严菩提。 “善男子！菩萨之人名一切施，云何名为一切施也？善男子！菩萨摩诃萨如法求物，持以布施，名一切施；恒以净心施于受者，名一切施；少物能施，名一切施；所爱之物，破悭能舍，名一切施；施不求报，名一切施；施时不观田以非田，名一切施；怨亲等施，名一切施。菩萨施财，凡有二种：一者、众生，二者、非众生，于是二中乃至自身都不吝惜，名一切施；菩萨布施，由怜愍心，名一切施；欲施、施时、施已不悔，名一切施。或时设以不净物施，为令前人生喜心故。酒、毒、刀、杖、枷锁等物，若得自在、若不自在，终不以施；不施病人不净食药；不劫他物乃至一钱持以布施。菩萨施时虽得自在，终不骂打令诸仆使生瞋苦恼。如法财施，不求现 现代汉语译本 ‘如果建造僧房或者另外的住所，像上面一样施舍给出家之人，但是不包括大象和马。 ‘善男子！施舍有四种障碍：一是悭吝贪婪的心，二是不修习施舍，三是轻视微小的物品，四是追求世间的回报。这四种障碍，可以用两种方法来破除：一是修习无我，二是修习无常。善男子！如果想要乐于施舍，应当破除五件事：一是嗔恨心，二是悭吝心，三是嫉妒心，四是吝惜身命，五是不相信因果；破除这五件事，就能常常乐于布施。乐于施舍的人，可以获得五件事：一是终究不会远离一切圣人，二是所有众生都乐于见到、乐于听到，三是进入大众之中不会产生怖畏，四是得到好的名声，五是庄严菩提（觉悟）。 ‘善男子！菩萨（觉悟的有情）的行为可以称为一切施舍，什么叫做一切施舍呢？善男子！菩萨摩诃萨（伟大的菩萨）如法地求取财物，然后用它来布施，这叫做一切施舍；常常以清净的心施舍给接受者，这叫做一切施舍；即使是少量的物品也能施舍，这叫做一切施舍；对于自己所珍爱的物品，能够破除悭吝而舍弃，这叫做一切施舍；施舍时不求回报，这叫做一切施舍；施舍时不分别对象是否值得施舍，这叫做一切施舍；对怨家和亲人都平等施舍，这叫做一切施舍。菩萨施舍财物，总共有两种：一是施舍给众生，二是施舍给非众生，对于这两种，乃至对于自己的身体都不吝惜，这叫做一切施舍；菩萨布施，是出于怜悯之心，这叫做一切施舍；在想要施舍、施舍时、施舍后都不后悔，这叫做一切施舍。有时候即使施舍不干净的物品，也是为了让对方生起欢喜心。酒、毒药、刀、棍棒、枷锁等物品，无论能够自主还是不能自主，最终都不会用来施舍；不施舍给病人不干净的食物和药物；不抢劫他人的财物，哪怕是一文钱，然后用来布施。菩萨施舍时即使能够自主，最终也不会谩骂殴打，让仆人和使者生起嗔恨和苦恼。如法获得的财物进行施舍，不求现世的报应。
English
English version ‘Furthermore, if one builds monasteries or separate dwellings, and bestows them upon renunciants as described above, this excludes elephants and horses.’ ‘Good man! There are four impediments to giving: first, a mind of stinginess and greed; second, not cultivating giving; third, regarding small things as insignificant; and fourth, seeking worldly rewards. These four impediments can be destroyed by two practices: first, cultivating non-self; and second, cultivating impermanence. Good man! If you wish to delight in giving, you should overcome five things: first, anger; second, stinginess; third, jealousy; fourth, attachment to one's own life; and fifth, disbelief in cause and effect. By overcoming these five things, one will always delight in giving. A person who delights in giving obtains five things: first, they will never be separated from all the sages; second, all beings will delight in seeing and hearing them; third, they will not feel fear when entering a crowd; fourth, they will gain a good reputation; and fifth, they will adorn Bodhi (enlightenment).’ ‘Good man! The actions of a Bodhisattva (an enlightened being) are called all-giving. What is meant by all-giving? Good man! When a Bodhisattva Mahasattva (a great Bodhisattva) righteously seeks possessions and uses them for giving, this is called all-giving; constantly giving to the recipient with a pure mind, this is called all-giving; being able to give even small things, this is called all-giving; being able to overcome stinginess and give away what one cherishes, this is called all-giving; giving without seeking reward, this is called all-giving; giving without considering whether the recipient is worthy or unworthy, this is called all-giving; giving equally to enemies and relatives, this is called all-giving. A Bodhisattva's giving of wealth is of two kinds: first, to sentient beings; and second, to non-sentient beings. With regard to these two, they are not even stingy with their own body, this is called all-giving; a Bodhisattva's giving arises from compassion, this is called all-giving; not regretting wanting to give, giving, or having given, this is called all-giving. Sometimes, even impure things are given in order to make the recipient happy. Wine, poison, knives, clubs, shackles, and other such things will ultimately not be given, whether one is able to control it or not; impure food and medicine are not given to the sick; one does not rob others of their possessions, not even a single coin, and then use it for giving. Even when a Bodhisattva is able to control it when giving, they will ultimately not scold or beat their servants, causing them to become angry and distressed. Giving wealth obtained righteously, without seeking present rewards.' --------------------------------------------------------------------------------