English
English version One who has broken free from afflictions, in performing generosity, breaks free from stinginess, jealousy, anger, and ignorance. How does one generate various vows through giving? Because of this giving, one can generate various good or bad vows, and because of good or bad vows, one obtains good or bad results. Why? Because of the power of vows. How does one obtain peace and happiness through giving? Because of this giving, one experiences the happiness of humans and gods, up to unsurpassed happiness. How does one obtain abundant wealth through giving? Because of this giving, whatever one seeks, be it gold, silver, or even livestock, one obtains as desired. Good man! If a person delights in giving, that person immediately destroys five evil and corrupt practices: first, wrong views; second, lack of faith; third, indulgence; fourth, stinginess; fifth, anger and obstruction. Having abandoned these evils, joy arises in the heart, and because of this joy, one even attains true liberation. This person now obtains four kinds of rewards: first, everyone is happy to see them, even enemies; second, their good name spreads throughout the four directions; third, when entering a crowd, their heart is without fear; fourth, all good people are happy to come and be close to them. Good man! Having practiced giving, their heart is without regret. If this person, due to defilements of adventitious dust (客尘烦恼), falls into hell, even though in an evil place, they will not be hungry or thirsty, and because of this cause, they will be free from two kinds of suffering: first, the suffering of iron pellets; second, the suffering of molten iron. If reborn as an animal, what is needed is easily obtained, without any lack. If reborn as a hungry ghost, they will not suffer from hunger or thirst, and will always be full. If they obtain a human body, their lifespan, complexion, strength, peace, eloquence, as well as faith, discipline, giving, learning, and wisdom, will surpass all others; even though in an evil world, they will not do evil deeds, and when evil arises, they will never follow it, and in fearful places, they will not generate fear. If they receive a heavenly body, they will have ten superior qualities. 'Good man! A wise person, for two reasons, can practice giving: first, to subdue their own mind; second, to destroy the mind of resentment and anger; the Tathagata (如来) is called the Unsurpassed Honored One because of this. Good man! A wise person, having given, does not seek the recipient's love and affection, does not seek fame, does not seek to be free from fear, does not seek good people to come and be close to them, nor do they expect gods and humans. --------------------------------------------------------------------------------
Chinese
果报。观于二事：一者、以不坚财易于坚财，二者、终不随顺悭吝之心。何以故？如是财物，我若终没，不随我去，是故应当自手施与，我今不应随失生恼，应当随施生于欢喜。善男子！施者先当自试其心，以外物施；知心调已，次施内物。因是二施，获得二法：一者、永离诸有，二者、得正解脱。善男子！如人远行，身荷重担，疲苦劳极，舍之则乐。行施之人，见来求者，舍财与之，心生喜乐，亦复如是。 “善男子！智者常作如是思惟：‘欲令此物随逐我身至后世者，莫先于施。’复当深观贫穷之苦，豪贵快乐，是故系心常乐行施。善男子！若人有财，见有求者，言无言懅，当知是人已说来世贫穷薄德，如是之人名为放逸。善男子！无财之人，自说无财，是义不然。何以故？一切水草人无不有，虽是国主，不必能施，虽是贫穷，非不能施。何以故？贫穷之人亦有食分，食已洗器，弃荡涤汁，施应食者，亦得福德。若以尘麨施于蚁子，亦得无量福德果报。天下极贫，谁当无此尘许麨也？谁有一日食三揣麨，命不全者？是故诸人应以食半施于乞者。善男子！极贫之人，谁有赤裸无衣服者？若有衣服，岂无一綖施人系疮，一指许财作灯炷耶？善男子！天下之人，谁有贫穷当无身者？如其有身，见他作福，身应往助 现代汉语译本 果报。观察两种情况：第一，用不坚固的财物换取坚固的财物；第二，始终不顺从悭吝的心。为什么呢？这样的财物，我如果最终死去，不能随我而去，所以应当亲手布施出去。我现在不应该因为失去而生恼怒，应当因为布施而生欢喜。善男子！布施的人首先应当自己试验自己的心，用外在的财物布施；知道心已经调伏，然后布施内在的财物。因为这两种布施，获得两种法益：第一，永远脱离各种有（存在）；第二，得到真正的解脱。善男子！就像有人远行，身上背着沉重的负担，疲惫困苦到了极点，舍弃它就快乐了。行布施的人，见到前来乞求的人，舍弃财物给他们，心中生起喜悦，也是这样。 ‘善男子！有智慧的人常常这样思考：‘想要让这些财物跟随我的身体到后世去，没有比布施更优先的了。’又应当深刻地观察贫穷的痛苦，豪贵的快乐，因此系念于心，常常喜欢行布施。善男子！如果有人有财物，见到有乞求的人，说没有或者吝啬，应当知道这个人已经预言了来世的贫穷和浅薄的福德，这样的人叫做放逸。善男子！没有财物的人，说自己没有财物，这个说法是不对的。为什么呢？一切水草人没有不拥有的，即使是国王，不一定能够布施，即使是贫穷的人，并非不能布施。为什么呢？贫穷的人也有食物的份额，吃完饭洗碗，丢弃洗碗的污水，布施给应该得到食物的人，也能得到福德。如果用一点面粉布施给蚂蚁，也能得到无量的福德果报。天下最贫穷的人，谁会没有这一点面粉呢？谁有一天吃三小团面粉，性命就不能保全呢？所以人们应该把一半的食物布施给乞讨的人。善男子！极其贫穷的人，谁会没有衣服呢？如果有衣服，难道没有一根线可以用来给别人系疮，一指甲盖大小的财物可以用来做灯芯吗？善男子！天下的人，谁有贫穷到没有身体的呢？如果他有身体，看到别人做善事，身体就应该去帮助。
English
English version Karmic Retribution. Observe two things: first, exchange impermanent wealth for permanent wealth; second, never comply with a miserly heart. Why? Such wealth, if I eventually die, cannot follow me. Therefore, I should give it away with my own hands. I should not be annoyed by losing it now, but should rejoice in giving it away. Good man! The giver should first test his own heart by giving away external things; knowing that the heart has been tamed, then give away internal things. Because of these two kinds of giving, two benefits are obtained: first, to be forever free from all existences; second, to attain true liberation. Good man! It is like a person traveling far, carrying a heavy burden on his body, exhausted and weary, and finding joy in abandoning it. The person who practices giving, seeing those who come to beg, gives away wealth to them, and joy arises in his heart, it is also like that. Good man! The wise always think like this: 'If you want these things to follow my body to the next life, there is nothing more important than giving.' You should also deeply observe the suffering of poverty and the happiness of wealth, so keep your mind on giving alms. Good man! If a person has wealth, and when he sees someone begging, he says he has nothing or is stingy, you should know that this person has predicted poverty and meager blessings in the next life. Such a person is called negligent. Good man! A person who has no wealth, saying that he has no wealth, is not right. Why? Everyone has water and grass, even a king may not be able to give, even a poor person is not unable to give. Why? Poor people also have a share of food. After eating, washing the dishes, and discarding the dishwashing water, giving it to those who should receive food will also gain merit. If you give a little flour to ants, you will also get immeasurable merit and karmic rewards. Who in the world is so poor that they don't have this bit of flour? Who can eat three small balls of flour a day and not save their life? Therefore, people should give half of their food to beggars. Good man! Who is so poor that they have no clothes? If you have clothes, don't you have a thread to tie a sore for someone, or a fingernail's worth of wealth to make a lamp wick? Good man! Who in the world is so poor that they have no body? If he has a body, and sees others doing good deeds, his body should go to help. --------------------------------------------------------------------------------
Chinese
，欢喜无厌，亦名施主，亦得福德，或时有分，或有与等，或有胜者。以是因缘，我受波斯匿王食时，亦咒愿王及贫穷人所得福德等无差别。善男子！如人买香，涂香、末香、散香、烧香，如是四香，有人触者，买者、量者等闻无异，而是诸香不失毫厘。修施之德，亦复如是；若多若少，若粗若细，若随喜心，身往佐助，若遥见闻心生欢喜，其心等故，所得果报无有差别。 “善男子！若无财物，见他施已心不喜信，疑于福田，是名贫穷。若多财宝，自在无碍，有良福田，内无信心，不能奉施，亦名贫穷。是故智者，随有多少，任力施与，除布施已，无有能得人天之乐至无上乐。是故我于契经中说：‘智者自观余一揣食，自食则生，施他则死，犹应施与，况复多耶！’善男子！智者当观财是无常，是无常故，于无量世失坏秏减，不得利益；虽是无常，而能施作无量利益，云何悭惜不布施也？智者复观世间，若有持戒、多闻，持戒、多闻因缘力故，乃至获得阿罗汉果，虽得是果，不能遮断饥渴等苦。若阿罗汉难得房舍、衣服、饮食、卧具、病药，皆由先世不施因缘。破戒之人若乐行施，是人虽堕饿鬼、畜生，常得饱满，无所乏少。善男子！除布施已，不得二果：一者、自在，二者、解脱。若持戒人，虽得生天，不 现代汉语译本：欢喜而不知满足，这样的人也称为施主，也能获得福德，或者有时与施者所得福德相等，或者超过施者。因为这个因缘，我接受波斯匿王（Prasenajit，古代憍萨罗国国王）供养时，也祝愿国王和贫穷人所得的福德相等没有差别。善男子！就像有人买香，涂香、末香、散香、烧香，这四种香，有人触摸它，买它的人，称量它的人，都闻到一样的香味，而这些香的味道没有丝毫减少。修习布施的功德也是这样；无论多少，无论粗细，如果随喜，亲自去帮助，或者远远地看见听见，心里生起欢喜，因为心念平等，所以得到的果报没有差别。 善男子！如果没有财物，看见别人布施后心里不欢喜不相信，怀疑福田（merit field，指值得布施的对象），这叫做贫穷。如果有很多财宝，自在无碍，有好的福田，内心没有信心，不能奉献布施，也叫做贫穷。所以智者，无论有多少，尽力布施，除了布施以外，没有能得到人天之乐乃至无上之乐的。所以我于契经（sutra，佛经）中说：‘智者自己观察，只剩下一团食物，自己吃了就活，施舍给别人就死，也应该施舍给别人，何况还有更多呢！’善男子！智者应当观察，财富是无常的，因为无常，所以在无量世中会损失耗减，得不到利益；虽然是无常的，却能施作无量利益，为什么还要悭吝不布施呢？智者又观察世间，如果有人持戒、多闻，因为持戒、多闻的因缘力，乃至获得阿罗汉果（Arhat，佛教修行证悟的最高果位），即使得到这个果位，也不能遮断饥渴等苦。如果阿罗汉难以得到房舍、衣服、饮食、卧具、医药，都是因为前世不布施的因缘。破戒的人如果乐于行施，这个人即使堕入饿鬼、畜生道，常常得到饱满，没有什么缺乏。善男子！除了布施以外，不能得到两种果报：一是自在，二是解脱。如果持戒的人，即使能够生天，不
English
English version: Rejoicing without satiety, such a person is also called a benefactor, and can also obtain blessings, sometimes equal to those of the giver, or even surpassing them. Because of this cause and condition, when I receive food from King Prasenajit (Prasenajit, king of ancient Kosala), I also wish that the blessings obtained by the king and the poor are equal and without difference. Good man! Just like someone buying incense, whether it's incense for applying, powdered incense, scattered incense, or burning incense, these four types of incense, whoever touches it, the buyer, the one who measures it, all smell the same fragrance, and the fragrance of these incenses does not diminish in the slightest. The merit of practicing giving is also like this; whether it's much or little, whether it's coarse or fine, if one rejoices, personally goes to help, or sees and hears from afar and generates joy in the heart, because the mind is equal, the resulting rewards are without difference. Good man! If one has no wealth, and after seeing others giving, one's heart is not joyful and does not believe, doubting the field of merit (merit field, referring to the worthy recipients of giving), this is called poverty. If one has much wealth and treasures, is free and unobstructed, has a good field of merit, but has no faith in the heart and cannot offer giving, this is also called poverty. Therefore, the wise, no matter how much they have, give according to their ability, for apart from giving, there is no way to obtain the joys of humans and gods, up to the unsurpassed joy. Therefore, I said in the sutra (sutra, Buddhist scripture): 'The wise should observe that if they have only one lump of food left, if they eat it themselves, they will live, but if they give it to others, they will die, yet they should still give it to others, how much more so if they have more!' Good man! The wise should observe that wealth is impermanent, and because it is impermanent, it will be lost and diminished in countless lifetimes, without gaining benefit; although it is impermanent, it can create immeasurable benefits, why be stingy and not give? The wise also observe the world, if someone upholds precepts and is learned, because of the power of upholding precepts and being learned, even if they attain the fruit of Arhat (Arhat, the highest state of enlightenment in Buddhism), even if they attain this fruit, they cannot cut off the suffering of hunger and thirst. If an Arhat finds it difficult to obtain housing, clothing, food, bedding, and medicine, it is all because of the cause and condition of not giving in past lives. If a person who breaks precepts is happy to practice giving, even if this person falls into the realms of hungry ghosts and animals, they will often be full and lack nothing. Good man! Apart from giving, one cannot obtain two fruits: one is freedom, and the other is liberation. If a person who upholds precepts, even if they can be born in the heavens, not --------------------------------------------------------------------------------