English
English version They are very far apart, but in autumn the two banks are closer. There is no constant form; they are sometimes large and sometimes small. Although they increase and decrease, people still call it a river. Perhaps someone says, 'This is not a river.' Wise people also say there are similarities and differences. The five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person) are also like this. Wise people also say that actions and consequences are immediate, and actions and consequences are separate. If you think that the two banks are earth, the middle is water, and the river god is the river, this is not right! Why? If the god is the river, why do we say the river is clear or turbid, with this bank, that bank, and varying depths in the middle, flowing to the sea, passable or impassable! For example, if there is a tree, a god resides there. If there is no tree, where does the god reside? The relationship between the river and the god should be the same. Therefore, the two banks, the middle stream, continuously follow one another, and are collectively called a river. Therefore, we can say that there are similarities and differences, and the five skandhas are also like this. 'For example, if someone curses and insults a noble person, because of the evil words, their feet are shackled. The feet have not actually committed the sin of evil speech, yet they are shackled. Therefore, it cannot be definitively said that actions and consequences are separate, or that actions and consequences are immediate. Only the wise can say that actions and consequences are immediate, and actions and consequences are separate. For example, a container, oil, a wick, and a person watching over it, when these many conditions come together, it is called a lamp. If you think that the lamp increases or decreases, this is not right! Why? Because it goes out, it does not increase; because it comes, it does not decrease. Because it arises in sequence, we say the lamp increases or decreases. If you think that the lamp is impermanent, and the oil is permanent, more oil means more light, and less oil means less light, this is not right! Why? Because the oil is impermanent, it is exhausted and burned. If it were permanent, it should remain unchanged between two thoughts; if it remains unchanged between two thoughts, who could burn it up? Therefore, the wise also say that the lamp is both the same and different, and the five skandhas are also like this. The light is the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind), and the oil is karma. Because of the conditions of oil and karma, the five skandhas increase and decrease, and there is this and that.' For example, if someone speaks of Atita (the past), that Atita has long passed and is not present today, but it is passed down through generations, and the sequence does not cease, so it is called Atita. The wise also say it is Atita --------------------------------------------------------------------------------
Chinese
耶语，非阿坻耶语，虽复是非，俱不失理。五阴亦尔，亦可说言即作即受，异作异受。 “有人巨富，继嗣中断，身复丧没，财当入官。有人言曰：‘如是财物，应当属我。’官人语言：‘是财云何异作异属？’是人复言：‘我是亡者第七世孙，次第不断，云何是财不属我耶？’官人即言：‘如是如是，如汝所说。’智者说言：五阴亦尔，即作即受。异作异受。 “汝意若谓：五阴作业，成已便过，是身犹在，业无所依，业若无依，便是无业，舍是身已，云何得报？是义不然。何以故？一切过业，待体待时。譬如橘子因橘而生，从酢而甜。人为橘故种殖是子，是子、根、茎、叶、花、生果，皆悉不酢，时到果热酢味则发；如是酢味非本无今有，亦非无缘，乃是过去本果因缘。身、口、意业，亦复如是。若言是业住何处者，是业住于过去世中，待时、待器、得受果报。如人服药，经于时节，药虽销灭，时到则发好力、好色；身、口、意业，亦复如是，虽复过灭，时到则受。譬如小儿初所学事，虽念念灭，无有住处，然至百年亦不亡失；是过去业亦复如是，虽无住处，时到自受。是故言：非阴作阴受，亦复不得非阴受也。若能了了通达是事，是人则能获无上果。◎ 优婆塞戒经卷第四 大正藏第 24 现代汉语译本： 说‘耶’语，或者说‘非阿坻耶’语（不确定含义，推测为某种语言或方言），即使说法不同，都不会违背道理。五阴（色、受、想、行、识五种构成要素）也是如此，既可以说即作即受，也可以说异作异受。 ‘假设有个人非常富有，但没有后代继承，自己也去世了，他的财产应该归官府所有。这时有人说：‘这些财产应该属于我。’官府的人问：‘这财产怎么说是异作异属呢？’这个人回答说：‘我是死者的第七代孙子，继承的顺序没有中断，为什么这财产不属于我呢？’官府的人就说：‘你说的是对的，就像你所说的那样。’智者说：五阴也是如此，既可以说即作即受，也可以说异作异受。 ‘如果你的意思是：五阴造作的业，完成之后就过去了，而这个身体还存在，业没有所依附的地方，业如果没有依附，那就是没有业，舍弃这个身体之后，怎么能得到果报呢？这种说法是不对的。为什么呢？一切过去的业，都要等待身体和时间。比如橘子因为橘子而生，从酸变甜。人们为了得到橘子而种植橘子树，橘子树的种子、根、茎、叶、花、果实，一开始都不是酸的，但时间到了，果实成熟，酸味就显现出来；这种酸味不是本来没有现在才有的，也不是没有原因的，而是过去果实的因缘所致。身、口、意所造的业也是如此。如果问这些业住在哪里，这些业就住在过去世中，等待时间、等待条件，才能受到果报。就像人服用药物，经过一段时间，药虽然已经消化完了，但时间到了，就会发挥好的作用、好的效果；身、口、意所造的业也是如此，虽然已经过去消灭了，但时间到了，就会受到果报。比如小孩子最初学习的事情，虽然念念生灭，没有停留的地方，但即使过了一百年也不会忘记；这过去的业也是如此，虽然没有停留的地方，时间到了自然会受到果报。所以说：不是五阴造作五阴承受，也不能说不是五阴承受。如果能够完全通达这些道理，这个人就能获得无上的果报。’ 《优婆塞戒经》卷第四 《大正藏》第24卷
English
English version: Speaking the 'Ye' language, or the 'Fei A Chi Ye' language (meaning uncertain, presumed to be a language or dialect), even if the expressions are different, they do not violate the principle. The five skandhas (form, feeling, perception, mental formations, and consciousness) are also like this; it can be said that they are both 'acting and receiving immediately' and 'acting differently and receiving differently'. 'Suppose there is a very wealthy person, but there are no descendants to inherit, and he himself has passed away, his property should belong to the government. Then someone says: 'This property should belong to me.' The government official asks: 'How can it be said that this property is 'acting differently and belonging differently'?' The person replies: 'I am the seventh-generation grandson of the deceased, and the order of inheritance has not been interrupted, why does this property not belong to me?' The government official then says: 'What you say is correct, just as you said.' The wise man says: The five skandhas are also like this; it can be said that they are both 'acting and receiving immediately' and 'acting differently and receiving differently'. 'If you mean: the karma created by the five skandhas, after it is completed, has passed, and this body still exists, the karma has no place to rely on, if the karma has no reliance, then there is no karma, after abandoning this body, how can one receive retribution? This statement is not correct. Why? All past karma must wait for the body and time. For example, an orange is born from an orange, and changes from sour to sweet. People plant orange trees to get oranges, the seeds, roots, stems, leaves, flowers, and fruits of the orange tree are not sour at first, but when the time comes, the fruit ripens, and the sour taste appears; this sour taste is not something that was not there before and is only there now, nor is it without reason, but it is due to the past causes and conditions of the fruit. The karma created by body, speech, and mind is also like this. If you ask where this karma resides, this karma resides in the past life, waiting for time, waiting for conditions, to receive the fruit of retribution. Just like a person taking medicine, after a period of time, although the medicine has been digested, when the time comes, it will exert good effects, good results; the karma created by body, speech, and mind is also like this, although it has passed and disappeared, when the time comes, it will be received. For example, the things that a child learns at first, although they arise and cease moment by moment, and there is no place to stay, even after a hundred years they will not be forgotten; this past karma is also like this, although there is no place to stay, when the time comes, it will naturally be received. Therefore, it is said: it is not that the five skandhas create and the five skandhas receive, nor can it be said that it is not the five skandhas that receive. If one can fully understand these principles, that person will attain the unsurpassed fruit.' Upasaka Precept Sutra, Volume 4 Taisho Tripitaka, Volume 24 -------------------------------------------------------------------------------- 册 No. 1488 优婆塞戒经 优婆塞戒经卷第五
Chinese
北凉中印度三藏昙无谶译杂品之余 “◎善男子！若复有人，于身、命、财悭吝不施，是名为悭。护惜悭人不施之心，不生怜愍，留待福田，求觅福田，既得求过，观财难得，为之受苦；或说无果、无施无受；护惜妻子眷属等心，积财求名，见多生喜，观财是常，是名悭垢。是垢能污诸众生心，以是因缘，于他物中尚不能施，况出自物！智人行施，不为报恩，不为求事，不为护惜悭贪之人，不为生天人中受乐，不为善名流布于外，不为畏怖三恶道苦，不为他求，不为胜他，不为失财，不以多有，不为不用，不为家法，不为亲近。智人行施，为怜愍故，为欲令他得安乐故，为令他人生施心故，为诸圣人本行道故，为欲破坏诸烦恼故，为入涅槃断于有故。 “善男子！菩萨布施，远离四恶：一者、破戒，二者、疑网，三者、邪见，四者、悭吝。复离五法：一者、施时不选有德无德，二者、施时不说善恶，三者、施时不择种姓，四者、施时不轻求者，五者、施时不恶口骂。复有三事，施已不得胜妙果报：一者、先多发心后则少与，二者、择选恶物持以施人，三者、既行施已心生悔恨。善男子！复有八事，施已不得成就上果：一者、施已 现代汉语译本 《优婆塞戒经》卷第五 北凉中印度三藏昙无谶（Dharmaraksa，意为法护）译杂品之余 ◎善男子！如果有人，对于自身、生命、财产吝啬而不肯布施，这叫做‘悭’（stinginess）。守护、爱惜悭吝之人不布施的心，不生怜悯之心，（总是想）留着等待福田（field of merit，指值得布施的对象），（四处）寻求福田，即使找到了（布施对象）又挑剔（对方的）过失，（总是）觉得钱财来之不易，为了（积攒钱财）而受苦；或者说（布施）没有果报，没有施舍也没有接受（果报）的人；守护、爱惜妻子、眷属等等的心，积攒钱财为了求名，见到钱财增多就生欢喜心，认为钱财是永恒不变的，这叫做‘悭垢’（stain of stinginess）。这种污垢能够污染所有众生的心，因为这个原因，对于别人的东西尚且不能施舍，更何况是自己的东西！有智慧的人行布施，不是为了报恩，不是为了有所求，不是为了守护、爱惜悭贪之人，不是为了往生天界人中享受快乐，不是为了好名声流传在外，不是为了畏惧三恶道（three evil realms，地狱、饿鬼、畜生）的苦难，不是因为他人请求，不是为了胜过他人，不是害怕失去钱财，不是因为钱财很多，不是因为用不完，不是因为家规，不是为了亲近（他人）。有智慧的人行布施，是因为怜悯的缘故，为了让他人得到安乐的缘故，为了让他人产生布施之心的缘故，为了诸位圣人本来修行的道路的缘故，为了破坏各种烦恼的缘故，为了进入涅槃（Nirvana，意为寂灭）断绝有（existence，指轮回）的缘故。 善男子！菩萨布施，远离四种恶法：第一，破戒（violated precepts）；第二，疑网（net of doubt）；第三，邪见（wrong views）；第四，悭吝（stinginess）。又远离五种行为：第一，布施的时候不选择有德或无德之人；第二，布施的时候不说善恶之语；第三，布施的时候不选择种姓（caste）；第四，布施的时候不轻视乞求者；第五，布施的时候不恶语谩骂。又有三种事情，做了布施也得不到殊胜美妙的果报：第一，开始的时候发心很大，后来却给的很少；第二，选择不好的东西拿来布施给别人；第三，已经做了布施之后，心里又生起后悔。 善男子！又有八种事情，做了布施也不能成就上等的果报：第一，布施之后
English
English version Upasaka Precept Sutra, Volume 5 Translated by Tripitaka Master Dharmaraksa (from Central India) during the Northern Liang Dynasty, remaining chapters of Miscellaneous Sections ◎Good man! If someone is stingy and unwilling to give away their body, life, or wealth, this is called 'stinginess'. Protecting and cherishing the stingy person's unwillingness to give, not generating compassion, (always wanting to) save it for the field of merit (worthy recipients of offerings), (everywhere) seeking a field of merit, even if they find (an object of giving) they still find fault with (the recipient); (always) feeling that wealth is hard-earned, suffering for (accumulating wealth); or saying that (giving) has no result, there is no giving and no receiving (of results); protecting and cherishing the mind towards wife, family, etc., accumulating wealth to seek fame, rejoicing when seeing wealth increase, thinking that wealth is permanent, this is called 'stain of stinginess'. This stain can pollute the minds of all beings, and for this reason, they are unable to give away even others' things, let alone their own! Wise people practice giving, not to repay kindness, not to seek something in return, not to protect and cherish stingy people, not to be reborn in the heavens or among humans to enjoy pleasure, not for good reputation to spread abroad, not for fear of the suffering of the three evil realms (hell, hungry ghosts, animals), not because others request it, not to surpass others, not fearing the loss of wealth, not because they have a lot of wealth, not because they cannot use it all, not because of family tradition, not to get close (to others). Wise people practice giving because of compassion, to bring happiness to others, to inspire others to give, for the sake of the path practiced by all sages, to destroy all afflictions, to enter Nirvana (extinction) and cut off existence (rebirth). Good man! When a Bodhisattva gives, they stay away from four evils: first, violated precepts; second, net of doubt; third, wrong views; fourth, stinginess. They also stay away from five actions: first, not choosing whether the recipient is virtuous or not when giving; second, not speaking of good or evil when giving; third, not choosing the caste when giving; fourth, not looking down on the beggar when giving; fifth, not cursing with harsh words when giving. There are also three things that, if done, will not result in excellent and wonderful rewards from giving: first, making a great vow at the beginning but giving little later; second, choosing bad things to give to others; third, feeling regret after giving. Good man! There are also eight things that, if done, will not result in the achievement of superior rewards from giving: first, after giving --------------------------------------------------------------------------------