English
English version Those who hear the Dharma and practice compassion, refraining from killing, due to this cause, the donor will attain longevity in immeasurable future lives. Those who hear the Dharma and do not steal others' wealth, due to this cause, the donor will possess abundant riches in immeasurable future lives. Those who hear the Dharma and joyfully give alms, due to this cause, the donor will attain great strength in immeasurable future lives. Those who hear the Dharma and abandon all forms of indulgence, due to this cause, the donor will attain peace and happiness in immeasurable future lives. Those who hear the Dharma and eliminate foolishness, due to this cause, the donor will attain unobstructed eloquence in immeasurable future lives. Those who hear the Dharma and generate faith without doubt, due to this cause, the donor will possess clear faith in immeasurable future lives; the same applies to precepts, generosity, hearing the Dharma, and wisdom. Therefore, the Dharma offering is superior to the material offering. Some say: 'If a son cultivates virtuous deeds while the father commits unwholesome actions, the son's virtuous deeds can prevent the father from falling into the three evil realms.' This is not correct! Why? Because the actions of body, speech, and mind are distinct and separate. If the father has already fallen into the preta (egui, hungry ghost) realm after death, the son's merit-making on his behalf will benefit him; if the father has been reborn in the deva (tiandao, heavenly) realm, he will not think of things in the human realm. Why? Because he has already attained superior and wonderful treasures in the heavens. If the father has fallen into hell, he is suffering and has no time to think of anything else, so he cannot receive the benefit. The same applies to the animal and human realms. If someone asks: 'Why is it that only beings in the preta realm can receive the benefit?' It is because they had strong attachment, greed, and stinginess in their previous lives, which caused them to fall into the preta realm; having become pretas, they constantly regret their past mistakes and desire to obtain things, so they can receive the benefit. If the person for whom merit is made has been reborn in another realm, and their other relatives have fallen into the preta realm, then those relatives can receive the benefit. Therefore, wise people should diligently perform meritorious deeds for the sake of beings in the preta realm. If one offers clothing, food, shelter, bedding, and other necessities to shamen (shamen, monastic practitioners), brahmana (poluomen, ancient Indian priests), and other poor beggars, and recites mantras and makes vows for them to receive blessings, then due to the power of this offering and vow, beings who have fallen into the preta realm will gain great strength, receiving benefits as they are given. Why? Because that is the nature of their existence. The food consumed by various pretas differs; some eat pus and blood, some... --------------------------------------------------------------------------------
Chinese
食粪，或食血污、呕吐、涕唾，得是施已，一切变成上妙色味。虽以不净荡涤汁等施应食者，然有遮护，竟不得食；如是施主，亦得福德。何以故？以施主心慈怜愍故。若有祀祠，谁是受者？随其祠处而为受者。若近树林则树神受，舍河、泉井、山林、堆阜，亦复如是。是人祀已，亦得福德。何以故？令彼受者生喜心故；是祀福德能护身财。若说杀生祀祠得福，是义不然！何以故？不见世人种伊兰子生栴檀树，断众生命而得福德！若欲祀者，应用香、花、乳、酪、酥、药。为亡追福，则有三时：春时二月，夏时五月，秋时九月。 “若人以房舍、卧具、汤药、园林、池井、牛、羊、象、马、种种资生布施于他，施已命终，是人福德随所施物，任用久近，福德常生。是福追人，如影随形。或有说言：终已便失。是义不然！何以故？物坏不用，二时中失，非命尽失。若出家人效在家人岁节之日弃饮食者，随世法故，非真实也；亦信世法、出世法故。若能随家所有好恶常乐施者，名一切施。若以身分及以妻子、所重之物施于人者，是则名为不思议施。若有恶人，毁戒，怨家，不知恩义，不信因果，强乞索者，大势力人，健骂詈者，得已瞋恚，诈现好相，大富贵者，施如是等十一种人名不思议。善男子！一切布施，有三 根本：施于贫穷，以怜愍故；施于怨家，不求报故，施福德人，心喜敬故。 “善男子！若人多财，无量岁中供养三宝，虽得无量福德果报，不如劝人共和合作。若人轻于少物、恶物，羞不肯施，是人增长来世贫苦。若人共施，财物、福田、施心俱等，是二得果无有差别。有财、心俱等，福田胜者，得果报胜。有田、心俱下，财物胜者，得果则胜。有田、财俱下，施心胜者，得果亦胜。有田、财俱胜，施心下者，得果不如。 “善男子！智者施时不为果报。何以故？定知此因必得果故。若人无慈，不知恩义，不贪圣人所有功德，惜财身命，贪着心重，如是之人不能布施。智者深观一切众生求财物时，不惜身命，既得财物，能舍施人，当知是人能舍身命。若人悭吝不能舍财，当知是人亦惜身命。若舍身命求得财物以布施者，当知是人，是大施主。若人得财贪惜不施，当知即是未来世中贫穷种子。是故我于契经中说：四天下中，阎浮提人，有三事胜：一者、勇健，二者、念心，三者、行净。不见果报，能预作因，不惜身命，求得财已，能坏悭吝，舍已思施，既舍施已，心不生悔，复能分别福田非福田，是名勇健。 “善男子！施已生悔，因于三事：一者、于财贪爱，二者、咨承邪见，三者、见受者过。 现代汉语译本：根本：对于贫穷的人，因为怜悯的缘故而布施；对于怨恨自己的人，因为不求回报的缘故而布施；对于有福德的人，因为内心欢喜恭敬的缘故而布施。 ‘善男子！如果有人有很多财富，在无量的时间里供养佛、法、僧三宝（Sanbao），即使得到无量的福德果报，也不如劝说他人共同合作布施。如果有人轻视微小的、不好的东西，感到羞愧而不肯布施，这个人会增长来世的贫穷困苦。如果有人共同布施，财物、福田（futian，指可以种福报的场所或对象）、布施的心都相等，这两种人得到的果报没有差别。如果有财物和布施的心都相等，但福田更殊胜，得到的果报就更殊胜。如果有福田和布施的心都低下，但财物更殊胜，得到的果报也殊胜。如果有福田和财物都低下，但布施的心更殊胜，得到的果报也殊胜。如果有福田和财物都殊胜，但布施的心低下，得到的果报不如前面几种情况。’ ‘善男子！有智慧的人布施的时候不为了求得果报。为什么呢？因为一定知道种下这样的因，必定会得到相应的果。如果一个人没有慈悲心，不知道感恩，不羡慕圣人所有的功德，吝惜自己的财物和生命，贪恋执着的心很重，这样的人不能布施。有智慧的人深刻地观察到一切众生在求取财物的时候，不吝惜自己的生命，既然得到了财物，能够舍弃布施给他人，应当知道这个人能够舍弃自己的生命。如果有人悭吝，不能舍弃财物，应当知道这个人也吝惜自己的生命。如果舍弃自己的生命去求得财物，然后用这些财物来布施，应当知道这个人是大施主。如果有人得到财物后贪婪吝惜而不肯布施，应当知道这就是未来世贫穷的种子。所以我在契经（qijing，佛教经典）中说：在四天下（sitianxia，佛教宇宙观中的四大洲）中，阎浮提（Yanfuti，南赡部洲）的人，有三件事胜过其他地方的人：第一是勇健，第二是念心，第三是行净。不看见果报，能够预先种下善因；不吝惜自己的生命，求得财物后，能够破除悭吝，舍弃财物后思量布施；已经舍弃布施后，心中不生后悔；并且能够分辨福田和非福田，这叫做勇健。’ ‘善男子！布施后产生后悔，是由于三种原因：第一是对财物贪爱不舍，第二是听从邪恶的见解，第三是看到接受布施的人有过失。’
English
English version: Fundamentally: Giving to the poor, out of compassion; giving to enemies, not seeking reward; giving to those with merit and virtue, with joy and respect in the heart. 'Good man! If a person has much wealth and makes offerings to the Triple Gem (Sanbao, the Buddha, the Dharma, and the Sangha) for countless years, although they may obtain immeasurable meritorious rewards, it is not as good as encouraging others to cooperate and give together. If a person despises small or bad things and feels ashamed to give, that person will increase poverty and suffering in future lives. If people give together, and their wealth, field of merit (futian, a place or object where merit can be cultivated), and intention to give are all equal, the results obtained by these two are no different. If wealth and intention are equal, but the field of merit is superior, the reward obtained is superior. If the field of merit and intention are inferior, but the wealth is superior, the reward obtained is also superior. If the field of merit and wealth are both inferior, but the intention to give is superior, the reward obtained is also superior. If the field of merit and wealth are both superior, but the intention to give is inferior, the reward obtained is not as good.' 'Good man! A wise person does not give for the sake of reward. Why? Because they know for certain that this cause will inevitably lead to a result. If a person has no compassion, does not know gratitude, does not admire the merits of the sages, is stingy with their wealth and life, and has a strong attachment in their heart, such a person cannot give. A wise person deeply observes that when all beings seek wealth, they do not spare their lives. Having obtained wealth, they are able to give it away to others. Know that this person is able to give up their life. If a person is stingy and cannot give up wealth, know that this person also cherishes their life. If one gives up their life to seek wealth and then uses that wealth to give alms, know that this person is a great benefactor. If a person obtains wealth and is greedy and stingy and does not give, know that this is the seed of poverty in future lives. Therefore, I said in the sutras (qijing, Buddhist scriptures): Among the four continents (sitianxia, the four continents in Buddhist cosmology), the people of Jambudvipa (Yanfuti, the southern continent) are superior in three things: first, courage and strength; second, mindfulness; and third, pure conduct. Without seeing the reward, they can proactively create causes; without sparing their lives, having obtained wealth, they can destroy stinginess, and after giving, they contemplate giving; having already given, their hearts do not give rise to regret; and they can distinguish between fields of merit and non-fields of merit. This is called courage and strength.' 'Good man! Regret after giving arises from three causes: first, greed and attachment to wealth; second, listening to wrong views; and third, seeing the faults of the recipient.' --------------------------------------------------------------------------------
Chinese
复有三事：一者、畏他呵责，二者、畏财尽受苦，三者、见他施已受诸衰恼。善男子！智人三时不生悔心。复有三事：一者、明信因果，二者、亲近善友，三者、不贪着财。信因果者，复有二事：一者、从他闻法，二者、内自思惟。亲近善友，复有二事：一者、深信，二者、智慧。不贪着财，复有二事：一、观无常，二、不自在。善男子！施主若能如是观察，如是行施，当知是人能具足行檀波罗蜜。是故我先说：有布施非波罗蜜，有波罗蜜非是布施，有亦布施亦波罗蜜，有非布施非波罗蜜。 “善男子！智有三种：一者、能舍外物，二者、舍内外物，三者、施内外已兼化众生。云何教化？见贫穷者，先当语言：‘汝能归依于三宝不？受斋戒不？’若言能者，先授三归及以斋戒，后则施物。若言不能，复应语言：‘若不能者，汝能随我说一切法无常、无我、涅槃寂灭不？’若言能者，复当教之，教已便施。若言我今能说二事，唯不能说诸法无我，复应语言：‘汝若不能说诸法无我，能说诸法是无性不？’若言能者，教已便施。若能如是先教后施，名大施主。善男子！若能如是教化众生及诸怨亲，无所选择，名大施主。善男子！智者若有财宝物时，应当如是修行布施。如其无财，复当转教余有财者，令作是施。若余 现代汉语译本 还有三种情况：第一种，害怕别人呵斥责骂；第二种，害怕钱财耗尽而遭受困苦；第三种，看到别人布施后反而遭受各种衰败和烦恼。善男子！有智慧的人在任何时候都不会产生后悔之心。还有三种情况：第一种，明确相信因果报应；第二种，亲近善友；第三种，不贪恋执着钱财。相信因果报应，又有两种情况：第一种，从他人那里听闻佛法；第二种，内心自己思维。亲近善友，又有两种情况：第一种，深深地信任；第二种，具有智慧。不贪恋执着钱财，又有两种情况：第一，观察世事无常；第二，明白钱财并非真正属于自己，不能完全自主。善男子！布施的人如果能够这样观察，这样行布施，应当知道这个人能够圆满地修行檀波罗蜜（Dān-bōluómì，布施到彼岸）。所以，我先前说：有的布施不是波罗蜜，有的波罗蜜不是布施，有的既是布施又是波罗蜜，有的既不是布施也不是波罗蜜。 ‘善男子！智慧有三种：第一种，能够舍弃身外之物；第二种，舍弃身内和身外之物；第三种，在布施身内和身外之物后，还能教化众生。如何教化呢？看到贫穷的人，首先应当问：‘你能够归依三宝（sān bǎo，佛、法、僧）吗？能够受持斋戒吗？’如果他说能，就先为他授三归依以及斋戒，然后再施舍财物。如果他说不能，就应该再问：‘如果不能，你能够随我说一切法都是无常的、无我的、涅槃（niè pán，寂灭）是寂静的吗？’如果他说能，就应当教导他，教导完毕后再施舍。如果他说我现在能说前两件事，唯独不能说诸法无我，就应该再问：‘你如果不能说诸法无我，能说诸法是无自性的吗？’如果他说能，教导完毕后再施舍。如果能够这样先教导后施舍，就称为大施主。善男子！如果能够这样教化众生以及怨亲，没有分别选择，就称为大施主。善男子！有智慧的人如果有财宝物品时，应当这样修行布施。如果自己没有财物，就应当转而教导其他有财物的人，让他们行这样的布施。如果其他人