Chinese
见受者过，二者、施时心不平施，三者、施已求受者作，四者、施已喜自赞叹，五者、说无后乃与之，六者、施已恶口骂詈，七者、施已求还二倍，八者、施已生于疑心。如是施主，则不能得亲近诸佛贤圣之人。 “若以具足色、香、味、触施于彼者，是名净施；若能如法得财施者，是名净施；观财无常不可久保而行布施，是名净施；为破烦恼故行布施，是名净施；为净自心因缘故施，是名净施；若观谁施，谁是受者，施何等物，何缘故施，是施因缘得何等果，如是布施即十二入，受者、施主、因缘、果报皆十二入，能如是观行于施者，是名净施。若行施时，于福田所生欢喜心，如诸福田所求功德，我亦如是求之不息。施于妻子、眷属、仆使，生怜愍心，施于贫穷，为坏苦恼。施时不求世间果报，破憍慢施，柔濡心施，离诸有施，为求无上解脱故施，深观生死多过罪施，不观福田非福田施。若能如是行布施者，报逐是人，如犊随母。 “若求果施，市易无异。如为身命耕田种作，随其种子获其果实；施主施已，亦复如是，随其所施获其福报。如受施者，受已得命、色、力、安、辩，施主亦得如是五报。若施畜生得百倍报，施破戒者得千倍报，施持戒者得十万报，施外道离欲，得百万报，施向道者得千亿报 现代汉语译本 观察受施者的过失；第二，布施时心不平等；第三，布施后要求受施者回报；第四，布施后喜欢自我赞叹；第五，说没有以后才给予；第六，布施后恶语谩骂；第七，布施后要求归还双倍；第八，布施后心生疑虑。这样的施主，就不能亲近诸佛贤圣之人。 ‘如果以具备色（Rūpa，形态、颜色）、香（Gandha，气味）、味（Rasa，味道）、触（Sparśa，触感）的物品布施给他人，这称为净施；如果能够如法获得财富并用于布施，这称为净施；观察财富无常，不可长久保有而行布施，这称为净施；为了破除烦恼而行布施，这称为净施；为了清净自心而行布施，这称为净施；如果观察谁是施者，谁是受者，布施何物，为何布施，这种布施的因缘会得到什么果报，这样的布施即是十二入（Dvādaśāyatana，眼、耳、鼻、舌、身、意六根及其对应的六境），受者、施主、因缘、果报都属于十二入，能够这样观察而行布施的人，这称为净施。如果行布施时，对于福田（Puṇyakṣetra，指值得布施的对象，如佛、僧）生起欢喜心，如同诸福田所求的功德，我也这样不停地追求。布施给妻子、眷属、仆人，生起怜悯心，布施给贫穷的人，为了解除他们的痛苦。布施时不求世间的果报，破除骄慢心而布施，以柔和的心布施，远离对三有的执着而布施，为了求得无上解脱而布施，深刻观察生死轮回的过患而布施，不分别福田和非福田而布施。如果能够这样行布施，福报就会追随这个人，如同小牛跟随母牛。 ‘如果为了求取果报而布施，就和市场交易没有区别。如同为了维持身命而耕田种植，随着所播种子的不同而获得不同的果实；施主布施后，也是如此，随着所布施的不同而获得不同的福报。如同受施者，接受布施后得到寿命、美色、力量、安乐、辩才，施主也能得到这五种果报。如果布施给畜生，能得到百倍的果报；布施给破戒的人，能得到千倍的果报；布施给持戒的人，能得到十万倍的果报；布施给外道离欲之人，能得到百万倍的果报；布施给趣向正道的人，能得到千亿倍的果报。
English
English version Observing the faults of the recipient; second, giving without equanimity; third, demanding repayment from the recipient after giving; fourth, delighting in self-praise after giving; fifth, giving only after saying there will be no more; sixth, cursing and scolding after giving; seventh, demanding double the amount back after giving; eighth, harboring doubts after giving. Such a donor cannot be close to the Buddhas and virtuous sages. 'If one gives with objects possessing color (Rūpa, form, appearance), fragrance (Gandha, scent, odor), taste (Rasa, flavor), and touch (Sparśa, tactile sensation), this is called pure giving; if one can obtain wealth lawfully and use it for giving, this is called pure giving; observing that wealth is impermanent and cannot be kept for long, and then giving, this is called pure giving; giving in order to break free from afflictions, this is called pure giving; giving in order to purify one's own mind, this is called pure giving; if one observes who is the giver, who is the recipient, what is given, why it is given, and what result will be obtained from this act of giving, such giving is the twelve āyatanas (Dvādaśāyatana, the six sense bases and their corresponding objects), the recipient, the giver, the cause, and the result all belong to the twelve āyatanas, one who can observe in this way and give is called a pure giver. If, when giving, one generates joy towards the field of merit (Puṇyakṣetra, referring to worthy recipients such as the Buddha and Sangha), and seeks merit like those in the fields of merit, I too seek it tirelessly. Giving to one's wife, family, servants, generating compassion, giving to the poor, in order to relieve their suffering. Giving without seeking worldly rewards, giving by breaking down pride, giving with a gentle heart, giving by detaching from the three realms of existence, giving in order to seek unsurpassed liberation, deeply observing the faults of birth and death, giving without distinguishing between fields of merit and non-fields of merit. If one can give in this way, blessings will follow that person, like a calf following its mother. 'If one gives seeking a reward, it is no different from a market transaction. Just as one cultivates and plants fields to sustain life, and obtains fruit according to the seeds sown; the donor, after giving, is also like this, obtaining blessings according to what is given. Just as the recipient, after receiving, obtains life, beauty, strength, peace, and eloquence, the donor also obtains these five rewards. If one gives to animals, one obtains a hundredfold reward; if one gives to those who have broken their precepts, one obtains a thousandfold reward; if one gives to those who uphold the precepts, one obtains a hundred thousandfold reward; if one gives to non-Buddhist ascetics who are detached from desire, one obtains a millionfold reward; if one gives to those who are on the path to enlightenment, one obtains a billionfold reward.' --------------------------------------------------------------------------------
Chinese
，施须陀洹得无量报，向斯陀含亦无量报，乃至成佛亦无量报。◎ “善男子！我今为汝分别诸福田故，作如是说，得百倍报至无量报。若能至心生大怜愍，施于畜生，专心恭敬施于诸佛，其福正等无有差别。言百倍者，如以寿命、色、力、安、辩施于彼者，施主后得寿命、色、力、安乐、辩才各各百倍；乃至无量，亦复如是。是故我于契经中说：我施舍利弗，舍利弗亦施于我，然我得多，非舍利弗得福多也。 “或有人说：受者作恶，罪及施主。是义不然！何以故？施主施时，为破彼苦，非为作罪，是故施主应得善果。受者作恶，罪自钟之，不及施主。施主若以净妙物施，后得好色，人所乐见，善名流布，所求如意，生上种姓，是不名恶；云何说言施主得罪？施主施已，欢喜不悔，亲近善人，财富自在，生上族家，得人天乐至无上乐，能离一切烦恼结缚，施主乃得如是妙果，云何说言得恶果报？施主若能自手施已，生上姓家，遇善知识，多财饶宝，眷属成就，能用能施，一切众生喜乐见之，见已恭敬、尊重、赞叹，施主受报得如是事，云何说言得恶果报？施主若已净物施已，以是因缘多饶财宝，生上种姓，眷属无量，身无病苦，心无忧怖，所有财物王、贼、水、火所不能侵，设失财物不生愁恼，无量世 现代汉语译本：施舍给须陀洹（Srota-apanna，入流果）能获得无量的果报，施舍给斯陀含（Sakrdagamin，一来果）也能获得无量的果报，乃至最终成佛也能获得无量的果报。 ‘善男子！我现在为你分别说明各种福田的缘故，才这样说，能获得百倍的果报乃至无量的果报。如果能够至诚地生起大慈悲心，布施给畜生，专心恭敬地布施给诸佛，这两种布施的福报是相等没有差别的。所说的百倍，比如用寿命、容色、力量、安乐、辩才布施给他们，布施的人后来就能获得寿命、容色、力量、安乐、辩才各自百倍的果报；乃至无量的果报，也是这样。所以我在契经中说：我布施给舍利弗（Sariputra，智慧第一的佛陀十大弟子之一），舍利弗也布施给我，但我得到的更多，不是舍利弗得到的福报多啊。 ‘或者有人说：受施者作恶，罪过会牵连到布施的人。这种说法是不对的！为什么呢？布施的人布施的时候，是为了解除他们的痛苦，不是为了让他们作恶，所以布施的人应该得到善果。受施者作恶，罪过会降临到他自己身上，不会牵连到布施的人。布施的人如果用清净美好的物品布施，后来就能获得美好的容貌，被人所喜爱，好的名声广为流传，所求的事情都能如意，出生在高贵的种姓，这不叫作恶；怎么能说布施的人会得到罪过呢？布施的人布施之后，欢喜而不后悔，亲近善良的人，财富充足而自在，出生在高贵的家族，得到人天的快乐乃至无上的快乐，能够脱离一切烦恼的束缚，布施的人才能得到这样美好的果报，怎么能说会得到恶的果报呢？布施的人如果能够亲手布施，就能出生在高贵的姓氏家族，遇到善良的知识，拥有众多的财富和珍宝，眷属圆满成就，能够使用财富也能布施，一切众生都喜欢见到他，见到之后恭敬、尊重、赞叹他，布施的人所受的果报是得到这些事情，怎么能说会得到恶的果报呢？布施的人如果用清净的物品布施，因为这个因缘，就能拥有众多的财富珍宝，出生在高贵的种姓，眷属无量，身体没有病痛，心中没有忧愁和恐惧，所有的财物不会被国王、盗贼、水、火所侵犯，即使失去了财物也不会产生忧愁烦恼，无量世
English
English version: Giving to a Srota-apanna (stream-enterer) yields immeasurable rewards, giving to a Sakrdagamin (once-returner) also yields immeasurable rewards, and even attaining Buddhahood yields immeasurable rewards. 'Good man! I am now explaining the various fields of merit to you, which is why I say that one can obtain a hundredfold reward up to immeasurable rewards. If one can sincerely generate great compassion and give to animals, and wholeheartedly and respectfully give to all the Buddhas, the merit of these two types of giving is equal and without difference. The 'hundredfold' refers to, for example, giving life, beauty, strength, peace, and eloquence to them; the giver will later obtain life, beauty, strength, happiness, and eloquence, each a hundredfold; and so on up to immeasurable rewards. Therefore, I said in the sutras: I gave to Sariputra (one of the Buddha's ten great disciples, foremost in wisdom), and Sariputra also gave to me, but I received more, it is not that Sariputra received more merit.' 'Or some may say: If the recipient commits evil, the sin will affect the giver. This is not true! Why? When the giver gives, it is to relieve their suffering, not to enable them to commit evil, so the giver should receive good results. If the recipient commits evil, the sin will fall upon themselves and will not affect the giver. If the giver gives with pure and wonderful things, they will later obtain beautiful appearance, be loved by people, have a good reputation spread widely, have their wishes fulfilled, and be born into a noble caste. This is not called evil; how can it be said that the giver will receive sin? After the giver has given, they are joyful and do not regret it, they associate with good people, their wealth is abundant and free, they are born into a noble family, they obtain the happiness of humans and gods up to unsurpassed happiness, and they can be free from all afflictions and bonds. The giver obtains such wonderful results, how can it be said that they will receive evil results? If the giver can give with their own hands, they will be born into a noble family, meet good teachers, have much wealth and treasure, have a complete family, be able to use wealth and also give, all beings will be happy to see them, and upon seeing them, they will respect, honor, and praise them. The giver receives such things as rewards, how can it be said that they will receive evil results? If the giver gives with pure things, because of this cause, they will have much wealth and treasure, be born into a noble caste, have countless family members, be free from physical suffering, be free from worry and fear, and their wealth will not be invaded by kings, thieves, water, or fire. Even if they lose wealth, they will not be sad or distressed, for countless lifetimes.' --------------------------------------------------------------------------------
Chinese
中身心安乐，云何说言受恶果报？若未施时生于信心，施时欢喜，施已安乐，求时、守时、用时不苦；若以衣施得上妙色，若以食施得无上力，若以灯施得净妙眼，若以乘施身受安乐，若以舍施所须无乏，施主乃得如是善报，云何说言得恶果也？ “复次，施主若施佛已，用与不用，果报已定。施人及僧，有二种福：一、从用生，二、从受生。何以故？施主施时，自破悭吝，受者用时，破他悭吝，是故说言从用生福。又复从用，人能转用，僧能增长，施已不求世之果报，不以能起烦恼因施，是故能得无上净果，名曰涅槃。若有人能日日立要，先施他食，然后自食，若违此要，誓输佛物，犯则生愧，如其不违，即是微妙智慧因缘，如是施者，诸施中最，是人亦得名上施主。若能随顺求者意施，是人于后无量世中所求如意。若有净心，财物、福田、悉清净者，是人则得无量果报。若给妻子、奴婢衣食，恒以怜愍欢喜心与，未来则得无量福德。复观田仓多有鼠雀，犯暴谷米，恒生怜愍；复作是念：‘如是鼠雀，因我得活。’念已欢喜，无触恼想，当知是人得福无量。若为自身造作衣服、璎珞、环玔、严身之具，种种器物，作已欢喜，自未服用，持以施人，是人未来得如意树。 “若有说言：离于布施得善果者， 现代汉语译本：如果施主身心安乐，怎么能说会受到恶果报应呢？如果在未布施时心生信心，布施时心怀欢喜，布施后感到安乐，在寻求、守护和使用财物时没有痛苦；如果用衣服布施，就能得到美好的容貌；如果用食物布施，就能得到无上的力量；如果用灯具布施，就能得到清净美好的眼睛；如果用车辆布施，身体就能享受安乐；如果用房舍布施，所需之物就不会缺乏。施主能够得到这样的善报，怎么能说会得到恶果呢？ 其次，施主如果布施给佛（Buddha，觉悟者）之后，无论佛使用与否，果报都已经确定。布施给他人和僧侣（Sangha，佛教僧团），有两种福报：一是因使用而生，二是因接受而生。为什么这么说呢？因为施主布施时，自己破除了悭吝之心，接受者使用时，破除了他人的悭吝之心，所以说因使用而生福。而且，从使用来看，人能够辗转使用，僧侣能够使之增长。布施之后不求世间的果报，不以能引起烦恼的原因去布施，因此能够得到无上的清净果报，名为涅槃（Nirvana，解脱）。如果有人能够每天立下誓愿，先布施食物给他人，然后自己才吃，如果违背这个誓愿，就发誓要赔偿佛物，违犯了就感到惭愧，如果不违犯，就是微妙智慧的因缘。像这样布施的人，在各种布施中最为殊胜，这个人也可以被称为上等施主。如果能够随顺求施者的意愿去布施，这个人未来在无量世中所求都能如意。如果具有清净的心，财物和福田（指能生福报的场所或对象，如佛、僧）都清净，这个人就能得到无量的果报。如果给予妻子、奴婢衣食，总是以怜悯和欢喜的心给予，未来就能得到无量的福德。再观察田地和仓库里有很多老鼠和麻雀，糟蹋谷米，总是生起怜悯之心；又这样想：‘这些老鼠和麻雀，因为我才能活下去。’想到这里就感到欢喜，没有触恼的想法，应当知道这个人得到的福报是无量的。如果为自己制造衣服、璎珞（Yingluo，一种装饰品）、环钏（手镯）、装饰身体的用具，以及各种器物，做好后感到欢喜，自己还没有使用，就拿去布施给他人，这个人未来就能得到如意树。 如果有人说：离开布施也能得到善果，