English
English version Furthermore, there are three things: first, fearing others' scolding and rebuke; second, fearing suffering from the exhaustion of wealth; third, seeing others who, after giving alms, suffer various declines and afflictions. Good man! A wise person does not generate regret at any time. Furthermore, there are three things: first, clearly believing in cause and effect; second, associating with good friends; third, not being greedy and attached to wealth. Believing in cause and effect has two aspects: first, hearing the Dharma from others; second, contemplating internally. Associating with good friends has two aspects: first, deep faith; second, wisdom. Not being greedy and attached to wealth has two aspects: first, observing impermanence; second, understanding non-self-ownership. Good man! If a donor can observe in this way and practice giving in this way, know that this person can fully practice Dān-bōluómì (檀波羅蜜, Perfection of Giving). Therefore, I said earlier: there is giving that is not Pāramitā, there is Pāramitā that is not giving, there is both giving and Pāramitā, and there is neither giving nor Pāramitā. 'Good man! There are three kinds of wisdom: first, being able to relinquish external things; second, relinquishing both internal and external things; third, after giving internal and external things, also transforming sentient beings. How to transform? When seeing the poor, one should first say: 'Can you take refuge in the Three Jewels (sān bǎo, Buddha, Dharma, Sangha)? Can you observe the precepts of fasting?' If they say they can, first bestow the Three Refuges and the precepts of fasting, and then give them material things. If they say they cannot, one should ask again: 'If you cannot, can you follow me in saying that all dharmas are impermanent, without self, and that Nirvana (niè pán, extinction) is quiescent?' If they say they can, then one should teach them, and after teaching, give them alms. If they say, 'I can say the first two things, but I cannot say that all dharmas are without self,' one should ask again: 'If you cannot say that all dharmas are without self, can you say that all dharmas are without inherent nature?' If they say they can, teach them and then give alms. If one can teach before giving in this way, one is called a great donor. Good man! If one can transform sentient beings and enemies alike in this way, without discrimination, one is called a great donor. Good man! If a wise person has wealth and possessions, they should practice giving in this way. If they have no wealth themselves, they should turn to teach others who have wealth, causing them to make such offerings. If others --------------------------------------------------------------------------------
Chinese
施主先知此法不须教者，应以身力往佐助之。 “若穷无物，应诵医方，种种咒术，求钱汤药，须者施之。至心瞻病，将养疗治。劝有财者和合诸药，若丸、若散、若种种汤。既了医方，遍行看病，案方诊视，知病所在，随其病处而为疗治。疗治病时，善知方便，虽处不净，不生厌心。病增知增，损时知损，复能善知如是食、药能增病苦，知如是食、药能除病苦。病者若求增病食药；应当方便随宜喻语，不得言无；若言无者，或增苦剧。若知定死，亦不言死，但当教令归依三宝，念佛法僧，勤修供养。为说病苦皆是往世不善因缘，获是苦报，今当忏悔。病者闻已，或生瞋恚，恶口骂詈，默不报之，亦不舍弃。虽复瞻养，慎无责恩，差已犹看，恐后劳复。若见平复如本健时，心应生喜，不求恩报。如其死已，当为殡葬。说法慰喻知识、眷属。无以增病食药施人，若病差已，喜心施物便可受之，受已转施余穷乏者。若能如是瞻养治病，当知是人是大施主，真求无上菩提之道。 “善男子！有智之人求菩提时，设多财宝，亦当读诵如是医方，作瞻病舍，具病所须，饮食、汤药以供给之。道路凹迮，平治令宽；除去刺石粪秽、不净，险处所须，若板、若梯、若椽、若索，悉皆施之。旷路作井，种果树林，修治泉潢 现代汉语译本：如果施主已经领悟了这个方法，不需要再教导，就应该亲自出力去帮助他人。 如果贫穷没有财物，就应该诵读医方，学习各种咒术，寻求钱财和汤药，供给需要的人。要真心诚意地照顾病人，调养治疗。劝说有钱的人捐助药物，无论是药丸、药散还是各种汤药。精通医方之后，要四处行医看病，根据医方诊断病情，了解病症所在，根据病症进行治疗。治疗疾病时，要善于运用方便之法，即使身处不洁净的地方，也不要产生厌恶之心。病情加重要知道是加重，减轻时要知道是减轻，还要善于了解哪些食物和药物会加重病情，哪些食物和药物能够减轻病情。如果病人要求食用会加重病情的食物和药物，应当委婉地劝说，不要直接说没有；如果直接说没有，可能会增加病人的痛苦。如果知道病人必定会死，也不要说他会死，只要教导他归依三宝（佛(Buddha)，法(Dharma)，僧(Sangha)），念诵佛、法、僧，勤修供养。为病人讲述病痛都是往世不善的因缘造成的，所以得到这样的苦报，现在应当忏悔。病人听了之后，如果产生嗔恨，恶语谩骂，不要回应，也不要舍弃他。即使照顾病人，也要谨慎，不要图报恩，病好之后还要继续观察，恐怕以后复发。如果看到病人恢复到原来的健康状态，心里应该感到高兴，不要图求报答。如果病人去世了，应当为他办理殡葬。为他的亲友眷属说法，安慰他们。不要把会加重病情的食物和药物施舍给别人，如果病人病好之后，高兴地施舍财物，就可以接受，接受之后再转施给其他贫穷的人。如果能够这样照顾和治疗病人，应当知道这个人是大施主，是真正寻求无上菩提之道的人。 善男子！有智慧的人在寻求菩提（Bodhi，觉悟）的时候，即使有很多财宝，也应当读诵这样的医方，建造瞻病舍，准备病人所需要的饮食和汤药来供给他们。道路凹凸狭窄，要平整修宽；清除荆棘石头粪便污秽不洁之物，在危险的地方提供所需的木板、梯子、椽子、绳索，全部施舍。在空旷的道路上挖掘水井，种植果树林，修缮泉水池塘。
English
English version: If a benefactor already understands this method and requires no further instruction, they should personally exert their efforts to assist others. If impoverished and without possessions, one should recite medical formulas, learn various mantras, seek money and medicinal herbs, and provide them to those in need. One should sincerely care for the sick, providing nourishment and treatment. Persuade those with wealth to donate medicines, whether pills, powders, or various decoctions. After mastering medical formulas, one should travel around providing medical care, diagnosing illnesses according to the formulas, understanding the location of the ailment, and treating it accordingly. When treating illnesses, one should be skilled in using expedient means, and even when in unclean places, one should not develop feelings of disgust. When the illness worsens, one should know it is worsening; when it lessens, one should know it is lessening. Furthermore, one should be skilled in knowing which foods and medicines can increase suffering from illness, and which foods and medicines can alleviate suffering. If a patient requests food or medicine that will increase their illness, one should tactfully advise them, without directly saying there is none; for if one directly says there is none, it may increase the patient's suffering. If one knows that the patient will certainly die, one should not tell them they will die, but only teach them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), recite the Buddha, Dharma, and Sangha, and diligently make offerings. Explain to the patient that their suffering is caused by unwholesome karmic conditions from past lives, and that they are now receiving the result of that karma, and should now repent. If the patient becomes angry and curses, one should remain silent and not retaliate, nor should one abandon them. Even while caring for the patient, one should be careful not to expect gratitude, and after the patient recovers, one should continue to observe them, lest they relapse. If one sees that the patient has recovered to their original healthy state, one should feel happy and not seek repayment. If the patient dies, one should arrange for their funeral. One should speak Dharma to their relatives and friends, comforting them. One should not give food or medicine that will worsen illness to others. If a patient, after recovering from illness, happily donates goods, one may accept them, and then redistribute them to other impoverished people. If one can care for and treat the sick in this way, one should know that this person is a great benefactor, and is truly seeking the path to unsurpassed Bodhi (Enlightenment). Good man! When a wise person seeks Bodhi (Enlightenment), even if they have much wealth, they should also read and recite such medical formulas, build infirmaries, and provide the necessary food and medicine for the sick. If roads are uneven and narrow, they should be leveled and widened; thorns, stones, feces, filth, and unclean things should be removed. In dangerous places, they should provide the necessary planks, ladders, rafters, and ropes, and donate them all. On open roads, they should dig wells, plant orchards and forests, and repair springs and ponds. --------------------------------------------------------------------------------
Chinese
。无树木处，为畜竖柱。负担息处，为作基埵。造立客舍，具诸所须，瓶盆、烛灯、床卧、敷具。臭秽流处，为作桥隥。津济渡头，施桥船筏。不能渡者，自往渡之。老小羸瘦无筋力者，自手携将而令得过。路次作塔，种花果树。见怖畏者，辄为救藏，以物善语，诱喻捕者。若见行者次至险处，辄前扶接，令得过险。若见失土破亡之人，随宜给与，善言慰喻。远行疲极，当为洗浴，按摩手足，施以床座，若无床座，以草为敷。热时以扇衣裳作荫，寒时施火衣服温暖，若自为之，若教人为。贩卖市易，教令依平，无贪小利，共相中欺。见行路者，示道非道。道者所谓多饶水草，无有贼盗；宣说非道，多诸患难。见人靴量、衣裳、钵盂朽故坏者，即为缝补浣染熏治。有患鼠、蛇、壁虱、毒虫，能为除遣。施人如意，摘抓耳钩，缝治浣濯，招提僧物，谓坐卧具，厕上安置净水、澡豆、净灰土等。若自造作衣服、钵器，先奉上佛，并令父母、师长、和上，先一受用，然后自服；若上佛者，以花、香赎。凡所食啖，要先施于沙门、梵志，然后自食。见远至者，濡言问讯，施以净水洗浴身体，与油涂足，香花、杨枝、澡豆、灰土、香油、香水、蜜毗钵罗舍勒、小衣、作涂油者，洗已、复以种种香花、丸药、散药、饮食、浆水、随所 在没有树木的地方，为牲畜设立柱子。在可以休息的地方，建造地基。建造客舍，备办各种所需之物，如瓶子、盆子、蜡烛、灯、床铺、卧具。在有臭秽流动的地方，建造桥梁。在渡口，设置桥梁和船筏。对于不能渡河的人，亲自送他们过河。对于年老体弱、没有力气的人，亲自搀扶他们，让他们能够过去。在路边建造佛塔，种植花果树木。见到害怕的人，就为他们提供庇护，用温和的言语劝慰诱导捕捉者。如果看到行人走到危险的地方，就上前搀扶，让他们安全通过。如果看到失去家园、破产的人，根据情况给予帮助，用善言安慰。对于远行疲惫的人，应当为他们洗浴手脚，提供床座，如果没有床座，就用草铺设。天气炎热时，用扇子或衣裳遮阴，天气寒冷时，提供火和衣服取暖，无论是自己做，还是教别人做。在买卖交易中，教导人们公平交易，不要贪图小利，互相欺骗。见到赶路的人，指明道路，告诉他们哪里水草丰茂，没有盗贼；说明错误的道路，那里充满患难。见到人们的靴子、衣服、钵盂破旧损坏，就为他们缝补洗染。对于老鼠、蛇、壁虱、毒虫等害虫，能够帮助驱除。给予他人如意、掏耳朵的工具、缝补洗涤的用具。对于寺院僧众的物品，如坐卧用具，厕所里安置净水、澡豆、净灰土等。如果自己制作衣服、钵器，先供奉佛，并让父母、师长、和尚先使用，然后自己再用；如果供奉佛，用花、香赎回。凡是吃的东西，一定要先施舍给沙门（shamen，出家修道者）、梵志（fanzhi，婆罗门修行者），然后自己再吃。见到远道而来的人，用柔和的语言问候，提供干净的水洗浴身体，用油涂抹脚，提供香花、杨枝、澡豆、灰土、香油、香水、蜜、毗钵罗舍勒（pipaluoshele，一种草药）、小衣服，制作涂油的人，洗完后，再用各种香花、丸药、散药、饮食、浆水，根据所需
English
In places without trees, erect pillars for livestock. In places suitable for resting, build foundations. Construct guest houses, providing all necessities such as bottles, basins, candles, lamps, beds, and bedding. Where there is flowing filth, build bridges. At river crossings, provide bridges and rafts. For those unable to cross, personally assist them. For the elderly, weak, and those lacking strength, personally help them across. Build pagodas along the road and plant flowering and fruit-bearing trees. When encountering fearful individuals, offer them shelter, and use kind words to dissuade and reason with their captors. If seeing travelers approaching dangerous areas, go forward to assist them, ensuring their safe passage. If encountering those who have lost their land or are ruined, provide assistance as appropriate and offer comforting words. For those exhausted from long journeys, wash their hands and feet, provide beds or, if unavailable, spread grass as bedding. In hot weather, provide shade with fans or clothing; in cold weather, offer fire and warm clothing, whether doing it oneself or instructing others to do it. In buying and selling, teach people to trade fairly, without greed for small profits, and to avoid deceiving each other. When seeing travelers, point out the correct path, indicating where water and grass are plentiful and there are no thieves; explain the wrong paths, where there are many dangers. When seeing people's boots, clothing, or alms bowls worn out or damaged, mend, wash, dye, and repair them. For pests such as rats, snakes, ticks, and poisonous insects, help to eliminate them. Give people wish-fulfilling items, ear picks, and sewing and washing utensils. For monastic items, such as sitting and sleeping mats, provide clean water, bath powder, and clean ash in the toilets. If making clothes or bowls oneself, first offer them to the Buddha and allow parents, teachers, and preceptors to use them first, then use them oneself; if offering to the Buddha, redeem them with flowers and incense. Before eating anything, always offer it to the Shamen (shamen, ascetics) and Brahmins (fanzhi, Brahman ascetics), then eat it oneself. When seeing those who have come from afar, greet them with gentle words, provide clean water to wash their bodies, apply oil to their feet, and offer fragrant flowers, toothpicks, bath powder, ash, fragrant oil, fragrant water, honey, pipaluoshele (pipaluoshele, a kind of herb), small clothes, and those who make oil for application. After washing, provide various fragrant flowers, pills, powders, food, and drinks as needed. --------------------------------------------------------------------------------