English
English version: This refers to generating such a thought based on past practice: ‘My parents diligently practiced and frequently gave alms, and I should also give alms as they did.’ Therefore, those who give alms in order to be reborn in the heavens do so because they seek the five desires in the heavens. Those who give alms for fame do so to let the Śrāmaṇas (ascetics), Brāhmaṇas (priests), and others in all directions know about it. Such seven types of giving are criticized by the wise because they are not pure. Furthermore, Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas) seek the bliss of Nirvāṇa (liberation) by abandoning worldly pleasures, and such giving is also not pure. However, Bodhisattva-Mahāsattvas (great Bodhisattvas) do not cling to their own happiness but only seek the Bodhi-citta (mind of enlightenment) of all Buddhas and give alms, which is the most supreme and pure among all kinds of giving. This is called the purity of a Bodhisattva's giving. Furthermore, it is because one truly knows the nature of Saṃskṛta (conditioned phenomena). What does this mean? It is because ordinary people cling to the delusions of false and playful notions of the ātman (self), only seeking the pleasures of the pañca kāmaguṇāḥ (five desires: form, sound, smell, taste, and touch), and are defiled by afflictions such as love, which are far from the eye of wisdom. Therefore, they abandon what is impure. Bodhisattva-Mahāsattvas truly know and see that the nature of Saṃskṛta is false and unreal. Therefore, they stay away from notions of self and are able to stay away from the five fears. There is nothing, internal or external, that they cannot give up, because they are bound by seeking the benefit of others and are able to stay away from defilements such as seeking their own pleasure. For this reason, it is called the purity of giving. Furthermore, it is because everything that arises is observed with Śūnyatā (emptiness). What does this mean? It is because all Bodhisattvas observe giving and other dharmas with the contemplation of emptiness. For this reason, it is called the purity of giving. As the Buddha said in the Akṣayamati-sūtra (name of a sutra): ‘Giving arises from observing with the contemplation of emptiness.’ For this reason, giving is inexhaustible, and so on. Question: ‘Should the differences in giving be explained?’ Answer: ‘Briefly speaking, there is one type of giving, which is giving with a mind that is in accordance with non-greed.’ ‘There are also two types: one, seeing the recipient; two, not seeing the recipient. Not seeing the recipient is like placing something in a fire or in the Ganges River. Also, for those who see the giver, there is giving and there is almsgiving. Among them, there are also two types: defiled and undefiled. Defiled refers to leftover food from the household.’ --------------------------------------------------------------------------------
Chinese
及淫女人庄严具施，是名染施。不染施者，谓施贫穷孤独人等是不染施。 “复有二种施：谓法施、资生施。法施者，谓离供养恭敬等心，于法中法想，远离爱心及颠倒心说修多罗等，是名法施。 “复有三种施，即此二种加无畏施。无畏施者，作如是言：‘汝莫怖畏，汝莫怖畏。’又无畏施者，见诸众生种种怖畏施与无畏。此义云何？谓见他畏起，与现世及未来世无怖畏心，而口说言：‘汝莫怖畏，汝莫怖畏。我为汝作如是如是方便，随何等方便与汝毕竟无畏之处。’名无畏施。彼怖畏者，如贫穷人受于苦恼，此怖畏者亦复如是，以与无畏对治法故。 “复有四种施，即向三种，复有大施。言大施者，谓受持五戒，此是如来所说大施，以能摄取无量众生故，成就无量众生乐故。资生饮食用布施者，不能广作利益众生。受持五戒能作利益，以能尽形受持五戒，念念增长种种功德，以依止彼根本心故，诸功德聚乃至命根不断绝住。 “复有四种施，此四种施略有二种：一者、不净；二者、净。不净中有二种差别。何等为二？一者、怖畏施；二者、求报恩施。以何义故名为不净？如世间田，以为荆蕀恶草等覆，故名不净，此亦如是，以怖畏故、求报恩故，名不净施。净中亦有二种差别。何等为二 现代汉语译本 以及以庄严的器具布施，这称为染施。不染施是指布施给贫穷孤独的人等等，这称为不染施。 ‘又有两种布施：即法施和资生施。法施是指，不带供养恭敬等心，以正确的想法理解佛法，远离贪爱心和颠倒心，宣说修多罗（Sutra，经）等，这称为法施。 ‘又有三种布施，即以上两种加上无畏施。无畏施是指，说这样的话：‘你不要害怕，你不要害怕。’又无畏施是指，见到各种众生处于种种怖畏之中，而给予他们无畏。这其中的含义是什么呢？是指见到他人产生畏惧，给予他们现世和未来世都没有怖畏的心，并且口中说：‘你不要害怕，你不要害怕。我为你提供这样这样的方便，无论用什么方便，都让你得到究竟无畏的境地。’这称为无畏施。那些处于怖畏中的人，就像贫穷的人遭受苦恼一样，这种怖畏也是如此，因此用给予无畏的方法来对治它。 ‘又有四种布施，即以上三种，再加上大施。所谓大施，是指受持五戒，这是如来所说的大施，因为它能够摄取无量众生，成就无量众生的安乐。用资生饮食用具进行布施，不能广泛地利益众生。受持五戒能够利益众生，因为能够尽形寿受持五戒，念念增长种种功德，因为依靠这个根本心，各种功德聚集，乃至生命终结也不会断绝。 ‘又有四种布施，这四种布施略分为两种：一是、不净；二是、净。不净中有两种差别。哪两种呢？一是、怖畏施；二是、求报恩施。因为什么缘故称为不净呢？就像世间的田地，被荆棘恶草等覆盖，所以称为不净，这里也是如此，因为出于怖畏的缘故、求报恩的缘故，称为不净施。净中也有两种差别。哪两种呢？
English
English version And giving with adorned implements, this is called 'tainted giving' (染施). 'Untainted giving' refers to giving to the poor, the lonely, and so on; this is called 'untainted giving'. ‘Furthermore, there are two kinds of giving: namely, Dharma giving (法施) and material giving (资生施). Dharma giving refers to, without the mind of offering or reverence, with the correct understanding of Dharma, away from attachment and distorted mind, expounding Sutras (修多罗) and so on; this is called Dharma giving. ‘Furthermore, there are three kinds of giving, which are these two kinds plus fearlessness giving (无畏施). Fearlessness giving refers to saying such words: ‘You must not be afraid, you must not be afraid.’ Also, fearlessness giving refers to seeing various beings in various states of fear and giving them fearlessness. What is the meaning of this? It means seeing others arise with fear, giving them a mind free from fear in the present and future lives, and saying, ‘You must not be afraid, you must not be afraid. I will provide you with such and such means, whatever means to give you a place of ultimate fearlessness.’ This is called fearlessness giving. Those who are in fear are like the poor suffering from distress; this fear is also like that, so it is counteracted by giving fearlessness. ‘Furthermore, there are four kinds of giving, which are the above three kinds, plus great giving (大施). Great giving refers to upholding the Five Precepts (五戒); this is the great giving spoken of by the Tathagata (如来), because it can gather countless beings and accomplish the happiness of countless beings. Giving with material necessities, food, and drink cannot widely benefit beings. Upholding the Five Precepts can benefit beings, because one can uphold the Five Precepts for a lifetime, with every thought increasing various merits, because relying on this fundamental mind, various accumulations of merit will not be cut off until the end of life. ‘Furthermore, there are four kinds of giving, which are briefly divided into two kinds: one is impure; the other is pure. There are two kinds of differences in impurity. What are the two? One is giving out of fear (怖畏施); the other is giving seeking repayment (求报恩施). For what reason is it called impure? Just like a field in the world, covered with thorns and weeds, is called impure, so it is here, because of fear, because of seeking repayment, it is called impure giving. There are also two kinds of differences in purity. What are the two? --------------------------------------------------------------------------------
Chinese
？一者、敬重心施；二者、慈悲心施。除此四种更有上上胜施，如偈言： “‘下求有资生， 下下怖畏施， 智者敬重施， 胜智慈悲施。’ “复有四种施。何等为四？一者、自利益施非他利益；二者、他利益施非自利益；三者、俱利益施；四者、俱无利益施。自利益施非他利益者，谓凡夫圣人伏离烦恼，或有非是伏离烦恼，或时施与诸佛如来，或时施与形像塔庙，是名自利益施非他利益。他利益施非自利益者，谓阿罗汉、阿那含等，除为现果施与众生，是名他利益施非自利益。俱利益施者，谓施伏离烦恼凡夫，或未伏离烦恼凡夫，是名俱利益施。俱无利益施者，除为现果，谓阿罗汉、阿那含等为塔庙施，是名俱无利益施。 “又复略说，诸菩萨摩诃萨有四种施，悉能摄取一切善根。何等为四？一者、平等心施；二者、对治施；三者、回向大菩提施；四者、依寂灭施。如是诸菩萨摩诃萨为满足檀波罗蜜故，如是布施应知。” 问曰：“应说布施果。云何布施果？” 答曰：“略说布施，有一种果，所谓受用。 “复有二种果，所谓现在受果、未来受果。 “复有三种果，即此二种复加般若。 “复有四种果，何谓四种？一者、有果而无用；二者、有用而无 现代汉语译本： ？一者，敬重心施；二者，慈悲心施。除了这四种，还有更殊胜的布施，如偈语所说： ‘为了获得生活所需而向下求取，是下等的、带着恐惧的布施， 智者以恭敬心进行的布施，是殊胜的，而以慈悲心进行的布施，则是最殊胜的。’ 又有四种布施。哪四种呢？一是自利布施而非利他；二是利他布施而非自利；三是俱利布施；四是俱无利益布施。自利布施而非利他，是指凡夫或圣人降伏或断离烦恼，或者没有降伏或断离烦恼，有时布施给诸佛如来（Tathagata，如来），有时布施给佛像、塔庙，这叫做自利布施而非利他。利他布施而非自利，是指阿罗汉（Arhat，证悟者）、阿那含（Anagamin，不还者）等，除了为了获得现世的果报而布施给众生，这叫做利他布施而非自利。俱利布施，是指布施给降伏或断离烦恼的凡夫，或者未降伏或断离烦恼的凡夫，这叫做俱利布施。俱无利益布施，除了为了获得现世的果报，是指阿罗汉、阿那含等为了塔庙而布施，这叫做俱无利益布施。 又简略地说，诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）有四种布施，能够完全摄取一切善根。哪四种呢？一是平等心施；二是对治施；三是回向大菩提（Mahabodhi，伟大的觉悟）施；四是依寂灭施。像这样，诸菩萨摩诃萨为了圆满檀波罗蜜（Dānapāramitā，布施波罗蜜）的缘故，应当知道要这样布施。 问：‘应该说说布施的果报。什么是布施的果报呢？’ 答：‘简略地说，布施有一种果报，就是受用。’ ‘又有两种果报，就是现在受果报、未来受果报。’ ‘又有三种果报，就是这两种果报再加上般若（Prajna，智慧）。’ ‘又有四种果报，哪四种呢？一是只有果报而无受用；二是只有受用而无
English
English version: ? Firstly, giving with a respectful mind; secondly, giving with a compassionate mind. Besides these four, there are even more supreme kinds of giving, as the verse says: 'Seeking downwards for resources for life, is inferior giving with fear, Giving with respect by the wise, is superior, and giving with compassion by the supremely wise.' Furthermore, there are four kinds of giving. What are the four? Firstly, giving for one's own benefit but not for the benefit of others; secondly, giving for the benefit of others but not for one's own benefit; thirdly, giving for the benefit of both; fourthly, giving for the benefit of neither. Giving for one's own benefit but not for the benefit of others refers to ordinary people or sages who subdue or eliminate afflictions, or who have not subdued or eliminated afflictions, sometimes giving to all the Buddhas Tathagata (Tathagata, Thus Gone One), or sometimes giving to images, stupas, and temples; this is called giving for one's own benefit but not for the benefit of others. Giving for the benefit of others but not for one's own benefit refers to Arhats (Arhat, Worthy Ones), Anagamins (Anagamin, Non-Returners), etc., except for giving to sentient beings in order to obtain present results; this is called giving for the benefit of others but not for one's own benefit. Giving for the benefit of both refers to giving to ordinary people who have subdued or eliminated afflictions, or to ordinary people who have not subdued or eliminated afflictions; this is called giving for the benefit of both. Giving for the benefit of neither, except for obtaining present results, refers to Arhats, Anagamins, etc., giving for stupas and temples; this is called giving for the benefit of neither. Moreover, to put it briefly, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) have four kinds of giving that can completely gather all good roots. What are the four? Firstly, giving with an equal mind; secondly, giving as an antidote; thirdly, giving with dedication to great Bodhi (Mahabodhi, Great Enlightenment); fourthly, giving based on quiescence. Thus, Bodhisattva-Mahasattvas, in order to fulfill Dānapāramitā (Dānapāramitā, Perfection of Giving), should know to give in this way. Question: 'One should speak of the fruits of giving. What are the fruits of giving?' Answer: 'Briefly speaking, giving has one kind of fruit, namely enjoyment.' 'Furthermore, there are two kinds of fruits, namely receiving the fruit in the present and receiving the fruit in the future.' 'Furthermore, there are three kinds of fruits, namely these two kinds of fruits plus Prajna (Prajna, Wisdom).' 'Furthermore, there are four kinds of fruits, what are the four? Firstly, there is fruit but no enjoyment; secondly, there is enjoyment but no --------------------------------------------------------------------------------