Chinese
在后世果报。施已常观烦恼罪过，深观涅槃功德微妙，除菩提已更无所求。施贫穷时，起悲愍心；施福田时，生喜敬心；施亲友时，不生放舍心。若见乞者，则知所须随相给与，不令发言。何以故？不待求施，得无量果。 “◎善男子！施主有三：谓下、中、上。不信业果，深着悭吝，恐财有尽，见来求者生瞋碍想，是名为下。虽信业果，于财生悭，恐有空竭，见来求者生于舍心，是名为中。深信业果，于财物所不生悭吝，观诸财物是无常想，见来求者，有与则喜、无与则恼，以身䞃物而用与之，是名为上。复有下者，见来求者，䫌面不看，恶骂毁辱。复有中者，虽复施与，轻贱不敬。复有上者，未求便施，敬心而与。复有下者，为现报施；复有中者，为后报施；复有上者，怜愍故施。复有下者，为报恩施；复有中者，为业故施；复有上者，为法藏施。复有下者，畏胜故施；复有中者，等己故施；复有上者，不择怨亲。又复下者，有财言无；又复中者，多财言少；又复上者，少索多与。施者无财，亦复三种：最下之人，见来求者，恶心瞋责；中品之人，见来求者，直言无物；上品之人，见来求者，自鄙无物，心生愁恼。善男子！又复下者，常为圣贤之所呵责；又复中者，常为贤圣之所怜愍；又复上者，贤圣见已 现代汉语译本 在来世获得果报。布施之后，应经常观察自己的烦恼和罪过，深刻观察涅槃（Nirvana）功德的微妙之处，除了追求菩提（Bodhi）之外，别无所求。布施给贫穷的人时，生起悲悯之心；布施给福田（指值得布施的对象，如僧侣）时，生起欢喜和恭敬之心；布施给亲友时，不生起吝惜和舍不得的心。如果见到乞讨者，要知道他们需要什么，根据情况给予，不要让他们开口请求。为什么呢？因为不等待别人请求就布施，能得到无量的果报。 ◎善男子！布施的人有三种：下等、中等、上等。不相信业果，深深执着于悭吝，害怕财富用尽，见到前来乞求的人就生起嗔恨和阻碍的想法，这叫做下等。虽然相信业果，但对财富生起悭吝之心，害怕财富空竭，见到前来乞求的人才勉强生起布施的心，这叫做中等。深深相信业果，对于财物不生悭吝之心，观察一切财物都是无常的，见到前来乞求的人，有就欢喜地给予，没有就感到烦恼，用自己的身体和财物来布施，这叫做上等。还有下等的人，见到前来乞求的人，板着脸不看，恶语谩骂和侮辱。还有中等的人，即使布施，也轻视和不尊敬。还有上等的人，不等别人请求就布施，以恭敬心给予。还有下等的人，为了得到现世的报答而布施；还有中等的人，为了得到来世的报答而布施；还有上等的人，因为怜悯的缘故而布施。还有下等的人，为了报恩而布施；还有中等的人，为了业力而布施；还有上等的人，为了法藏（Dharma treasure）而布施。还有下等的人，因为害怕别人胜过自己而布施；还有中等的人，为了和自己相等而布施；还有上等的人，不选择怨家和亲人。还有下等的人，明明有钱却说没有；还有中等的人，有很多钱却说很少；还有上等的人，别人稍微索取就大量给予。布施的人没有钱，也有三种情况：最下等的人，见到前来乞求的人，恶狠狠地责骂；中等的人，见到前来乞求的人，直接说没有东西；上等的人，见到前来乞求的人，自惭形秽，觉得自己没有东西可以布施，心中感到忧愁烦恼。善男子！还有下等的人，常常被圣贤所呵责；还有中等的人，常常被贤圣所怜悯；还有上等的人，贤圣见到后
English
English version In future lives, one will receive karmic rewards. After giving, one should constantly observe one's own afflictions and transgressions, deeply contemplate the subtle virtues of Nirvana (涅槃), seeking nothing further than Bodhi (菩提). When giving to the poor, arouse a compassionate heart; when giving to a field of merit (福田, referring to worthy recipients of offerings, such as monks), generate a joyful and respectful heart; when giving to relatives and friends, do not give rise to a heart of reluctance or attachment. If one sees a beggar, one should know what they need and provide accordingly, without waiting for them to ask. Why? Because giving without waiting to be asked yields immeasurable fruits. ◎Good man! There are three types of givers: inferior, middling, and superior. Those who do not believe in karmic consequences, are deeply attached to stinginess, fear the depletion of their wealth, and generate thoughts of anger and obstruction towards those who come seeking, are called inferior. Those who believe in karmic consequences but are stingy with their wealth, fearing its exhaustion, and only reluctantly give when someone comes seeking, are called middling. Those who deeply believe in karmic consequences, are not stingy with their wealth, contemplate all possessions as impermanent, and rejoice when they have something to give to those who come seeking, but feel troubled when they have nothing to give, and use their body and possessions to give, are called superior. Furthermore, there are inferior people who scowl and refuse to look at those who come seeking, and hurl abuse and insults. There are middling people who, even when giving, are disrespectful and treat the recipient with contempt. There are superior people who give before being asked, and give with a respectful heart. There are inferior people who give for the sake of present rewards; there are middling people who give for the sake of future rewards; there are superior people who give out of compassion. There are inferior people who give to repay kindness; there are middling people who give because of karma; there are superior people who give for the sake of the Dharma treasure (法藏). There are inferior people who give out of fear of being surpassed; there are middling people who give to be equal to themselves; there are superior people who do not discriminate between enemies and relatives. Furthermore, there are inferior people who, having wealth, say they have none; there are middling people who, having much wealth, say they have little; there are superior people who give generously even when asked for little. Those who give without wealth also fall into three categories: the most inferior people harshly scold those who come seeking; the middling people directly say they have nothing; the superior people feel ashamed and distressed that they have nothing to give to those who come seeking. Good man! Furthermore, the inferior are constantly rebuked by sages and saints; the middling are constantly pitied by sages and saints; the superior, when seen by sages and saints, -------------------------------------------------------------------------------- 心生欢喜。
Chinese
“善男子！智人行施，为自他利，知财宝物是无常故，为令众生生喜心故，为怜愍故，为坏悭故，为不求索后果报故，为欲庄严菩提道故。是故菩萨一切施已，不生悔心，不虑财尽，不轻财物，不轻自身，不观时节，不观求者，常念乞者如饥思食。亲近善友，咨受正教，见来求者，心生欢喜，如失火家得出财物，欢喜赞叹，说财多过。施已生喜，如寄善人；复语乞者：‘汝今真是我功德因！我今远离悭贪之心，皆由于汝来乞因缘。’即于求者生亲爱心。既施与已，复教乞者如法守护，勤修供养佛、法、僧宝。菩萨如是乐行施已，则得远离一切放逸，虽以身分施于乞者，终不生于一念恶心，因是更增慈、悲、喜、舍。不轻受者，亦不自高，自庆有财称求者意，增长信心，不疑业果。善男子！若能观财是无常相，观诸众生作一子想，是人乃能施于乞者。善男子！是人不为悭结所动，如须弥山风不能动。如是之人，能为众生而作归依，是人能具檀波罗蜜。 “善男子！有智之人，为四事故，乐行惠施：一者、因施能破烦恼，二者、因施发种种愿，三者、因施得受安乐，四者、因施多饶财宝。善男子！无贪之心，名之为施。云何无贪？施即是业，物即是作，为业、为作具足布施，名为无贪。因于布施 心生欢喜。 ‘善男子！智者行布施，是为了自己和他人的利益，因为知道财宝是无常的，为了让众生生起欢喜心，为了怜悯众生，为了破除悭吝之心，为了不求索布施的后果回报，为了庄严菩提之道。因此，菩萨在一切布施之后，不生后悔之心，不担心财物耗尽，不轻视财物，不轻视自身，不看时节，不看求施者，常常想着乞讨者就像饥饿的人思念食物一样。亲近善友，请教正确的教导，见到前来求施的人，心中生起欢喜，就像失火的家庭得到财物一样，欢喜赞叹，述说财物众多的好处。布施之后生起欢喜，就像寄托给好人一样；又对乞讨者说：‘你现在真是我功德的因缘！我今天远离悭贪之心，都是由于你来乞讨的因缘。’因此对于求施者生起亲爱之心。已经施与之后，又教导乞讨者如法守护财物，勤奋地供养佛（Buddha，觉悟者）、法（Dharma，佛法）、僧（Sangha，僧团）三宝。菩萨像这样乐于行布施之后，就能远离一切放逸，即使把自身施舍给乞讨者，最终也不会生起一念恶心，因此更加增长慈、悲、喜、舍四无量心。不轻视接受布施的人，也不自高自大，庆幸自己有财物可以满足求施者的意愿，增长信心，不怀疑业果。善男子！如果能够观察财物是无常的，把所有众生看作自己的孩子一样，这样的人才能施舍给乞讨者。善男子！这样的人不会被悭吝的束缚所动摇，就像须弥山（Mount Sumeru，佛教宇宙观中的圣山）一样不会被风所动摇。这样的人，能够为众生作为归依之处，这样的人能够具足檀波罗蜜（Dāna-pāramitā，布施波罗蜜）。’ ‘善男子！有智慧的人，为了四种原因，乐于行布施：第一，因为布施能够破除烦恼；第二，因为布施能够发起种种愿望；第三，因为布施能够得到安乐；第四，因为布施能够得到众多财宝。善男子！没有贪婪之心，就叫做布施。什么是没有贪婪之心呢？布施就是业，财物就是所作，为了业、为了所作而具足布施，就叫做没有贪婪之心。因为布施
English
Generating joy in the heart. ‘Good man! A wise person practices giving for the benefit of themselves and others, knowing that wealth and treasures are impermanent. It is done to bring joy to sentient beings, out of compassion, to destroy stinginess, without seeking rewards or consequences, and to adorn the path to Bodhi (Enlightenment). Therefore, after giving everything, a Bodhisattva (Enlightenment Being) does not feel regret, does not worry about the depletion of wealth, does not despise wealth, does not despise themselves, does not consider the timing, does not consider the seeker, and always thinks of beggars as the hungry think of food. They associate with good friends, consult and receive correct teachings, and when they see someone coming to beg, joy arises in their hearts, like finding treasure after a house fire. They rejoice, praise, and speak of the abundance of wealth. Joy arises after giving, like entrusting something to a good person. They further say to the beggar: ‘You are truly the cause of my merit! Today, I am far from the mind of stinginess, all because of your coming to beg.’ Thus, they develop a loving heart towards the seeker. After giving, they also teach the beggar to protect the wealth according to the Dharma (Buddhist teachings), and diligently make offerings to the Triple Gem: the Buddha (Enlightened One), the Dharma, and the Sangha (Monastic community). When a Bodhisattva joyfully practices giving in this way, they can stay away from all negligence. Even if they give their own body to a beggar, they will never generate a single thought of evil. Because of this, they further increase loving-kindness, compassion, joy, and equanimity. They do not despise the receiver, nor do they become arrogant. They rejoice in having wealth to fulfill the seeker's wishes, increase faith, and do not doubt the results of karma. Good man! If one can see wealth as impermanent and regard all beings as their own children, then that person can give to beggars. Good man! Such a person is not moved by the bonds of stinginess, just as Mount Sumeru (the sacred mountain in Buddhist cosmology) cannot be moved by the wind. Such a person can be a refuge for sentient beings, and can fully possess Dāna-pāramitā (the perfection of giving).’ ‘Good man! A wise person is happy to give for four reasons: first, because giving can break through afflictions; second, because giving can generate various vows; third, because giving can receive happiness; fourth, because giving can receive abundant wealth. Good man! A mind without greed is called giving. What is without greed? Giving is karma, and wealth is the action. To have giving complete with karma and action is called without greed. Because of giving --------------------------------------------------------------------------------
Chinese
破烦恼者，既行惠施，破悭贪、嫉妒、瞋恚、愚痴。云何因施发种种愿？因是施已，能发种种善恶等愿，因善恶愿得善恶果。何以故？誓愿力故。云何因施得受安乐？因是施故受人天乐，至无上乐。云何因施多饶财宝？因是施故，所求金、银乃至畜生，如意即得。善男子！若人乐施，是人即坏五弊恶法：一者、邪见，二者、无信，三者、放逸，四者、悭吝，五者、瞋碍。离是恶已，心生欢喜，因欢喜故，乃至获得真正解脱。是人现在得四果报：一者、一切乐见乃至怨家，二者、善名流布遍于四方，三者、入大众时心无怖畏，四者、一切善人乐来亲附。善男子！修行施已，其心无悔。是人若以客尘烦恼故堕于地狱，虽处恶处，不饥不渴，以是因缘离二种苦：一、铁丸苦，二、铁浆苦。若畜生身，所须易得，无所匮乏。若饿鬼身，不受饥渴，常得饱满。若得人身，寿命、色、力、安乐、辩才，及信、戒、施、多闻、智慧，胜于一切；虽处恶世，不为恶事，恶法生时，终不随受，于怖畏处不生恐怖。若受天身，十事殊胜。 “善男子！有智之人，为二事故，能行布施：一者、调伏自心，二者、坏怨瞋心；如来因是名无上尊。善男子！智者施已，不求受者爱念之心，不求名称免于怖畏，不求善人来见亲附，亦不求望天人 现代汉语译本 破除烦恼的人，在行布施时，能破除悭贪、嫉妒、瞋恚、愚痴。如何因布施而生起种种愿望呢？因为布施的缘故，能够生起种种善或恶的愿望，因为善恶的愿望而得到善恶的果报。为什么呢？因为誓愿的力量。如何因布施而得到安乐呢？因为布施的缘故，能享受人天之乐，乃至无上的快乐。如何因布施而获得众多财宝呢？因为布施的缘故，所求的金、银乃至畜生，都能如意得到。善男子！如果有人乐于布施，这个人就能破除五种弊端恶法：一是邪见，二是无信，三是放逸，四是悭吝，五是瞋碍。远离这些恶法后，心中生起欢喜，因为欢喜的缘故，乃至获得真正的解脱。这个人现在就能得到四种果报：一是所有人都乐意见到，乃至怨家也是如此；二是善名流布遍于四方；三是进入大众场合时心中没有怖畏；四是一切善人都乐意前来亲近依附。善男子！修行布施之后，心中没有后悔。这个人如果因为客尘烦恼的缘故而堕入地狱，即使身处恶劣之处，也不会感到饥饿和口渴，因为这个因缘而远离两种痛苦：一是铁丸的痛苦，二是铁浆的痛苦。如果转生为畜生，所需的物品容易得到，不会有所匮乏。如果转生为饿鬼，不会遭受饥饿和口渴，常常得到饱满。如果得到人身，寿命、容色、力量、安乐、辩才，以及信心、戒律、布施、多闻、智慧，都胜过一切；即使身处恶劣的世道，也不会做恶事，恶法生起时，终究不会随顺接受，在恐怖畏惧的地方也不会产生恐怖。如果得到天人的身体，会有十种殊胜之处。 ‘善男子！有智慧的人，为了两件事，能够行布施：一是调伏自己的心，二是破除怨恨瞋怒之心；如来因为这个原因而被称为无上尊。善男子！有智慧的人布施之后，不求受施者爱念自己，不求名称，不求免于怖畏，不求善人前来亲近依附，也不期望天人。