English
English version: If the benefactor is peaceful and happy in body and mind, how can it be said that they will receive evil consequences? If faith arises in the mind before giving, joy arises during giving, and peace arises after giving, and there is no suffering in seeking, guarding, and using wealth; if one gives clothing, one obtains excellent complexion; if one gives food, one obtains supreme strength; if one gives lamps, one obtains pure and beautiful eyes; if one gives vehicles, the body enjoys comfort and ease; if one gives dwellings, one will lack nothing needed. The benefactor obtains such good rewards, how can it be said that they will receive evil consequences? Furthermore, if the benefactor gives to the Buddha (the Awakened One), whether the Buddha uses it or not, the karmic result is already determined. Giving to others and the Sangha (the monastic community) has two kinds of merit: one arises from use, and the other arises from acceptance. Why is this so? Because when the benefactor gives, they break their own stinginess, and when the recipient uses it, they break the stinginess of others, therefore it is said that merit arises from use. Moreover, from use, people can pass it on, and the Sangha can increase it. If one does not seek worldly rewards after giving, and does not give with causes that can arouse afflictions, then one can obtain the supreme pure result, called Nirvana (liberation). If someone can make a vow every day to give food to others before eating themselves, and if they break this vow, they vow to compensate with Buddha's property, and if they violate it, they feel ashamed, and if they do not violate it, it is a subtle cause of wisdom. Such a giver is the most excellent among all givers, and this person can also be called a supreme benefactor. If one can give according to the wishes of the seeker, then in countless future lives, whatever one seeks will be as desired. If one has a pure mind, and both wealth and the field of merit (referring to places or objects that generate merit, such as the Buddha and the Sangha) are pure, then one will obtain immeasurable rewards. If one gives clothing and food to one's wife, children, and servants, always giving with compassion and joy, one will obtain immeasurable merit in the future. Furthermore, observing that there are many rats and sparrows in the fields and granaries, damaging the grain, one always generates compassion; and one thinks: 'These rats and sparrows are able to live because of me.' Thinking this, one feels joy, without any thought of annoyance, one should know that this person obtains immeasurable merit. If one makes clothes, necklaces (Yingluo, a type of ornament), bracelets, and adornments for the body, and various objects for oneself, and feels joy after making them, and before using them oneself, one takes them to give to others, this person will obtain a wish-fulfilling tree in the future. If someone says: 'One can obtain good results without giving,' --------------------------------------------------------------------------------
Chinese
无有是处。离财得施，离受有施，不离悭惜成布施者，亦无是处。若不求施，若乏时施，少求多施，求恶施好，教他索施，自往行施，当知是人未来之世多获宝藏，非宝之物悉变成宝。为戏笑施，非福田施，不信因果施，如是布施，不名为施。若人偏为良福田施，不乐常施，是人未来得果报时，不乐惠施。若人施已，生于悔心，若劫他物持以布施，是人未来虽得财物，常秏不集。若恼眷属得物以施，是人未来虽得大报，身常病苦。若先不能供养父母，恼其妻子，奴婢困苦而布施者，是名恶人，是假名施，不名义施。如是施者，名无怜愍，不知恩报，是人未来虽得财宝，常失不集，不能出用，身多病苦。若人如法以财布施，是人未来得无量福，有财能用。若有不以如法财施，是人未来虽得果报，恒赖他得，他若丧没，寻便贫穷。有智之人，深观人天转轮王乐，虽复微妙，皆是无常，是故施时不为人天。 “善男子！施有二种：一者、财施，二者、法施。财施名下，法施名上。云何法施？若有比丘、比丘尼、优婆塞、优婆夷，能教他人具信、戒、施、多闻、智慧，若以纸墨令人书写，若自书写如来正典，然后施人令得读诵，是名法施。如是施者，未来无量得好上色。何以故？众生闻法，断除瞋心，以是因缘，施主未 现代汉语译本：没有这样的道理。如果离开贪财的心才能行布施，离开接受者的存在才能行布施，或者不离开悭吝之心也能成就布施，这些都是没有道理的。如果不主动求取布施的机会，在别人缺乏时才施舍，少量求取却大量施舍，用不好的东西换取好的施舍，教唆他人索取布施，自己却主动去行布施，应当知道这样的人未来世会获得很多宝藏，不是宝物的东西都会变成宝物。如果是为了戏弄取笑而施舍，不是为了真正的福田而施舍，或者不相信因果报应而施舍，这样的布施不能称为真正的布施。如果有人只偏向于好的福田而施舍，不喜欢经常性的施舍，这样的人未来得到果报时，也不喜欢惠施。如果有人施舍之后，心生后悔，或者抢劫他人的财物拿来布施，这样的人未来虽然能得到财物，却常常耗散而无法积聚。如果恼怒自己的眷属而得到财物拿去施舍，这样的人未来虽然能得到大的果报，身体却常常遭受病痛。如果不能先供养父母，恼怒自己的妻子儿女，让奴婢困苦，却去布施，这样的人是恶人，是虚假的施舍，不是真正的义施。这样的施舍，是没有怜悯心，不知感恩回报，这样的人未来即使得到财宝，也常常失去而无法积聚，不能拿出来使用，身体多病多苦。如果有人如法地用财物布施，这样的人未来会得到无量的福报，有财物也能使用。如果有人不用如法的财物布施，这样的人未来即使得到果报，也总是依赖他人才能获得，他人如果丧失了，自己很快就会变得贫穷。有智慧的人，深刻地观察到人天和转轮王（Chakravartin，统治世界的理想君主）的快乐，即使再微妙，也都是无常的，所以施舍的时候不只是为了人天福报。 ‘善男子！布施有两种：一是财施，二是法施。财施是下等的，法施是上等的。什么是法施？如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），能够教导他人具备信心、持戒、布施、多闻、智慧，或者用纸墨让人书写，或者自己书写如来的正典，然后施舍给他人让他们能够读诵，这就是法施。这样施舍的人，未来会得到无量美好的容貌。为什么呢？众生听闻佛法，断除嗔恨心，因为这个因缘，施主未来也会得到美好的容貌。’
English
English version: There is no such thing. There is no such thing as being able to give alms by being detached from wealth, being detached from the recipient, or being able to accomplish almsgiving without being detached from stinginess. If one does not seek alms, if one gives when others are lacking, if one asks for little but gives much, if one exchanges bad things for good alms, if one teaches others to solicit alms, but goes to give alms oneself, one should know that such a person will obtain many treasures in the future, and things that are not treasures will all become treasures. If one gives for the sake of jesting, not for the sake of a field of merit, or if one gives without believing in cause and effect, such almsgiving is not called true almsgiving. If one gives only to a good field of merit, and does not enjoy giving regularly, such a person will not enjoy giving when he receives the reward in the future. If one feels regret after giving, or if one robs others of their possessions to give as alms, such a person will obtain wealth in the future, but it will always be dissipated and not accumulated. If one annoys one's family members to obtain things to give as alms, such a person will receive great rewards in the future, but will always suffer from illness. If one cannot first support one's parents, annoys one's wife and children, and makes one's servants suffer, but gives alms, such a person is an evil person, a false almsgiver, not a true almsgiver. Such almsgiving is without compassion, without knowing gratitude, and such a person will lose his wealth and not accumulate it, will not be able to use it, and will suffer from many illnesses. If one gives alms with wealth according to the Dharma, such a person will receive immeasurable blessings in the future, and will be able to use his wealth. If one does not give alms with wealth according to the Dharma, such a person will always rely on others to obtain it, and if the other person is lost, he will quickly become poor. A wise person deeply observes that the happiness of humans, devas (deities), and Chakravartins (universal monarchs), even if subtle, are all impermanent, so one does not give alms only for the sake of human and deva blessings. 'Good man! There are two kinds of almsgiving: one is material almsgiving, and the other is Dharma almsgiving. Material almsgiving is inferior, and Dharma almsgiving is superior. What is Dharma almsgiving? If there are bhiksus (monks), bhiksunis (nuns), upasakas (laymen), or upasikas (laywomen) who can teach others to have faith, precepts, almsgiving, learning, and wisdom, or if they have people write with paper and ink, or if they write the Tathagata's (Buddha's) correct scriptures themselves, and then give them to others so that they can read them, this is called Dharma almsgiving. Those who give in this way will receive immeasurable good looks in the future. Why? Because sentient beings hear the Dharma and cut off anger, and because of this cause, the almsgiver will also receive good looks in the future.' --------------------------------------------------------------------------------
Chinese
来无量世中得成上色。众生闻法，慈心不杀，以是因缘，施主未来无量世中得寿命长。众生闻法，不盗他财，以是因缘，施主未来无量世中多饶财宝。众生闻已，开心乐施，以是因缘，施主未来无量世中身得大力。众生闻法，断诸放逸，以是因缘，施主未来无量世中身得安乐。众生闻法，断除痴心，以是因缘，施主未来无量世中得无碍辩。众生闻法，生信无疑，以是因缘，施主未来无量世中信心明了；戒、施、闻、慧，亦复如是。是故法施胜于财施。 “或有说言：子修善法，父作不善，因子修善，令父不堕三恶道者。是义不然！何以故？身、口、意业，各别异故。若父丧已堕饿鬼中，子为追福，当知即得；若生天中，都不思念人中之物。何以故？天上成就胜妙宝故。若入地狱，身受苦恼，不暇思念，是故不得。畜生、人中，亦复如是。若谓饿鬼何缘独得？以其本有爱贪悭吝，故堕饿鬼；既为饿鬼，常悔本过，思念欲得，是故得之。若所为者生余道中，其余眷属堕饿鬼者，皆悉得之。是故智者，应为饿鬼勤作福德。若以衣食、房舍、卧具、资生所须，施于沙门、婆罗门等贫穷乞士，为其咒愿，令其得福，以是施愿因缘力故，堕饿鬼者得大势力，随施随得。何以故？生处尔故。诸饿鬼等所食不同，或有食脓，或有 现代汉语译本 听闻佛法的人，如果心怀慈悲不杀生，因为这个因缘，布施者在未来无量世中会得到长寿的果报。听闻佛法的人，如果不偷盗他人财物，因为这个因缘，布施者在未来无量世中会拥有丰饶的财富。听闻佛法的人，如果心怀喜悦乐于布施，因为这个因缘，布施者在未来无量世中会得到强大的力量。听闻佛法的人，如果断除各种放纵懈怠的行为，因为这个因缘，布施者在未来无量世中会得到身心的安乐。听闻佛法的人，如果断除愚痴之心，因为这个因缘，布施者在未来无量世中会得到无碍的辩才。听闻佛法的人，如果生起信心而没有疑惑，因为这个因缘，布施者在未来无量世中会拥有明晰的信心；持戒、布施、听闻佛法、修习智慧，也是同样的道理。所以，法布施胜过财布施。 有人说：‘儿子修习善法，父亲造作不善之业，因为儿子修习善法的缘故，使得父亲不堕入三恶道。’这种说法是不对的！为什么呢？因为身、口、意所造的业，各自不同。如果父亲去世后已经堕入饿鬼道中，儿子为他追福，应当知道父亲就能得到利益；如果父亲已经生到天道中，就不会再思念人间的东西。为什么呢？因为天上已经成就了殊胜美妙的宝物。如果父亲堕入地狱，身体正在遭受苦恼，没有空闲思念其他事情，所以就得不到利益。畜生道和人道，也是同样的道理。如果有人问：‘为什么只有饿鬼道中的众生才能得到利益呢？’因为他们生前有强烈的贪爱和悭吝，所以才堕入饿鬼道；既然已经成为饿鬼，常常后悔以前的过错，思念着想要得到东西，所以才能得到利益。如果为之追福的人已经转生到其他的道中，而他的其他眷属堕入饿鬼道，那么这些眷属都能得到利益。所以，有智慧的人，应当为饿鬼道的众生勤奋地修作福德。如果用衣服、食物、房舍、卧具、以及生活所需的物品，布施给沙门（shamen，出家修道者）、婆罗门（poluomen，古印度教祭司）等贫穷的乞丐，并为他们念诵咒语，祝愿他们得到福报，因为这种布施和祝愿的因缘力量，使得堕入饿鬼道的众生得到巨大的力量，随着布施就能随着得到利益。为什么呢？因为他们所处的环境就是这样。各种饿鬼所食用的东西各不相同，有的吃脓血，有的...