Chinese
果；三者、有果亦有用；四者、无果亦无用。有果而无用者，谓不至心施、不自手施、轻心布施，彼如是施，虽得无量种种果报而不能受用，如舍卫天主，虽得无量种种珍宝，而不能受用。有用而无果者，谓自不施，见他行施起随喜心。以是义故，虽得受用而自无果，如天子物一切沙门婆罗门等，虽得衣食及以受用而自无果，又如转轮圣王四兵，虽得衣食而不得果。有果亦有用者，谓至心施、不轻心施，如树提伽诸长者等。无果亦无用者，谓布施已因即灭尽，或为出世圣道障故，犹如远离烦恼圣人。 “复有五种果，谓得命、色、力、乐、辩等，如如来修多罗中说，因食得命是故施食即是施命，以是因缘后得长命。如是施色、施力、施乐、施辩才等，皆亦如是。 “复有五种胜果，所谓施与父、母、病人、法师、菩萨，得胜果报。父母恩养生长身命，是故施者得胜果报。又病人者，孤独可愍。以是义故，起慈悲心施病人者得胜果报。又说法者，能生法身增长法身，示导善恶、平正非平正、颠倒非颠倒，是故施者得胜果报。又诸菩萨等悉能摄取利益众生故，以快心故、以无因缘而能发起慈悲心故、以摄取三宝不断绝因故，以是义故，施菩萨者得胜果报。 “复有五种果，即现身得。何等为五？一者、 现代汉语译本：果报有四种：第一种，有果但无用；第二种，有用但无果；第三种，有果也有用；第四种，无果也无用。有果但无用，是指不用至诚之心布施，不用自己的手布施，轻慢地布施。像这样布施，虽然得到无量种种的果报，却不能受用，就像舍卫城的天主，虽然得到无量种种珍宝，却不能受用。有用但无果，是指自己不布施，看到他人布施行善，就生起随喜之心。因为这个缘故，虽然能够受用，但自己却没有果报，就像天子的东西，一切沙门（指修行人）婆罗门（指祭司）等，虽然得到衣食以及受用，但自己却没有果报，又像转轮圣王的四种军队，虽然得到衣食，却得不到果报。有果也有用，是指用至诚之心布施，不用轻慢之心布施，就像树提伽等各位长者。无果也无用，是指布施之后，因缘就灭尽了，或者因为成为出世圣道的障碍，就像远离烦恼的圣人。 ‘又有五种果报，就是得到寿命、美色、力量、快乐、辩才等，就像如来的经典中所说，因为食物能够延续生命，所以布施食物就是布施生命，因为这个因缘，后来能够得到长寿。像这样布施美色、布施力量、布施快乐、布施辩才等，也都是这样。 ‘又有五种殊胜的果报，就是布施给父亲、母亲、病人、法师、菩萨，能够得到殊胜的果报。父母恩养我们，使我们身躯成长，生命延续，所以布施给父母的人能够得到殊胜的果报。还有病人，孤独可怜。因为这个缘故，生起慈悲心布施给病人的人能够得到殊胜的果报。还有说法的人，能够生出法身，增长法身，指示引导什么是善什么是恶、什么是公正什么是不公正、什么是颠倒什么是不颠倒，所以布施给说法的人能够得到殊胜的果报。还有各位菩萨等，都能够摄取利益众生，因为他们心怀喜悦，因为他们没有因缘也能发起慈悲心，因为他们能够摄取三宝使之不断绝，因为这个缘故，布施给菩萨的人能够得到殊胜的果报。 ‘又有五种果报，是现世就能得到的。哪五种呢？第一种，……’
English
English version: There are four types of consequences: first, there is consequence but no benefit; second, there is benefit but no consequence; third, there is both consequence and benefit; fourth, there is neither consequence nor benefit. Having consequence but no benefit refers to giving without sincerity, not giving with one's own hands, and giving with a disrespectful attitude. Although such giving may yield immeasurable kinds of rewards, one cannot enjoy them, like the lord of Shravasti (a major city in ancient India), who, despite possessing immeasurable treasures, cannot enjoy them. Having benefit but no consequence refers to not giving oneself but rejoicing in the giving of others. For this reason, although one can enjoy the benefits, one has no consequence of one's own, like the possessions of the Devas (gods), which all Shramanas (ascetics) and Brahmanas (priests), etc., receive food and clothing and enjoy, but have no consequence of their own. Similarly, the four divisions of the Chakravartin's (universal monarch) army receive food and clothing but do not gain consequence. Having both consequence and benefit refers to giving with sincerity and without disrespect, like the elders such as Sudatta (Anathapindika). Having neither consequence nor benefit refers to the extinction of the cause immediately after giving, or because it becomes an obstacle to the path of liberation, like the saints who have distanced themselves from afflictions. 'Furthermore, there are five kinds of consequences, namely, obtaining life, beauty, strength, joy, and eloquence, as mentioned in the Sutras (discourses of the Buddha). Because food sustains life, giving food is giving life, and for this reason, one will later obtain longevity. Similarly, giving beauty, giving strength, giving joy, and giving eloquence are all the same. 'Furthermore, there are five kinds of superior consequences, namely, giving to one's father, mother, the sick, Dharma teachers, and Bodhisattvas (enlightenment beings), which yield superior rewards. Parents nurture and raise us, enabling our bodies to grow and our lives to continue, therefore, those who give to their parents obtain superior rewards. Moreover, the sick are lonely and pitiable. For this reason, those who give to the sick with compassion obtain superior rewards. Furthermore, those who teach the Dharma can generate the Dharma body and increase the Dharma body, showing and guiding what is good and what is evil, what is just and what is unjust, what is inverted and what is not inverted, therefore, those who give to Dharma teachers obtain superior rewards. Furthermore, all Bodhisattvas can gather and benefit sentient beings because they are joyful, because they can generate compassion without cause, because they can gather the Three Jewels (Buddha, Dharma, Sangha) and prevent their extinction, for this reason, those who give to Bodhisattvas obtain superior rewards. 'Furthermore, there are five kinds of consequences that are obtained in this very life. What are the five? First, ...' --------------------------------------------------------------------------------
Chinese
入慈三昧；二者、入无诤三昧；三者、入灭尽定；四者、见道；五者、阿罗汉果。若布施者，即得果报。入大慈定者，能发心与无量众生安隐之乐，以与无量众生乐故名为慈心，以是慈心熏修自体，是故初起慈心三昧即布施者，得现果报。又入无诤三昧者，悉能防护一切众生诸烦恼心，以广摄取利益众生熏修自体，是故初起无诤三昧即布施者，得现果报。又入灭尽定者，则能摄取无量功德，以取无量功德熏修自体，以此三昧似于涅槃，是故初起灭尽三昧即布施者，得现果报。又见道者离见道烦恼，以圣道力熏修自体，以是义故，初起见道即布施者，得现果报。又阿罗汉果者，远离修道一切烦恼心得自在，是故初起阿罗汉果即布施者，得现果报。又菩萨摩诃萨布施果者，如《无尽意修多罗》中及余一切修多罗中广说应知。而诸菩萨摩诃萨等，修行布施胜余人施，离自取乐为欲利益他众生故而行布施。又复略说，菩萨求于二种法故而行布施：一者、求于大富资生故；二者、求得成就波罗蜜故。 “又复菩萨起如是心：‘我若无有多资生者，虽有施心而无财物可以布施。’是故起心为欲成就资生大富施与众生，依此施故怨亲平等摄取利益。是故菩萨见依布施故，得成就无量福德：一者、能摄取怨；二者、恒常给济一切 现代汉语译本 入慈三昧（Samadhi of Loving-kindness）；二者、入无诤三昧（Samadhi of Non-contention）；三者、入灭尽定（Cessation Samadhi）；四者、见道（Path of Seeing）；五者、阿罗汉果（Arhatship）。若布施者，即得果报。入大慈定者，能发心与无量众生安隐之乐，以与无量众生乐故名为慈心，以是慈心熏修自体，是故初起慈心三昧即布施者，得现果报。又入无诤三昧者，悉能防护一切众生诸烦恼心，以广摄取利益众生熏修自体，是故初起无诤三昧即布施者，得现果报。又入灭尽定者，则能摄取无量功德，以取无量功德熏修自体，以此三昧似于涅槃（Nirvana），是故初起灭尽三昧即布施者，得现果报。又见道者离见道烦恼，以圣道力熏修自体，以是义故，初起见道即布施者，得现果报。又阿罗汉果者，远离修道一切烦恼心得自在，是故初起阿罗汉果即布施者，得现果报。又菩萨摩诃萨（Bodhisattva-Mahasattva）布施果者，如《无尽意修多罗》（The Sutra of Inexhaustible Intent）中及余一切修多罗（Sutra）中广说应知。而诸菩萨摩诃萨等，修行布施胜余人施，离自取乐为欲利益他众生故而行布施。又复略说，菩萨求于二种法故而行布施：一者、求于大富资生故；二者、求得成就波罗蜜（Paramita）故。 ‘又复菩萨起如是心：’我若无有多资生者，虽有施心而无财物可以布施。’是故起心为欲成就资生大富施与众生，依此施故怨亲平等摄取利益。是故菩萨见依布施故，得成就无量福德：一者、能摄取怨；二者、恒常给济一切
English
English version Entering the Samadhi of Loving-kindness; second, entering the Samadhi of Non-contention; third, entering the Cessation Samadhi; fourth, the Path of Seeing; fifth, the fruit of Arhatship. If one practices generosity, one will obtain the karmic reward. Entering the Great Samadhi of Loving-kindness enables one to generate the intention to give limitless beings the joy of peace and security. Because of giving joy to limitless beings, it is called the mind of loving-kindness. By cultivating oneself with this mind of loving-kindness, therefore, when one initially arises the Samadhi of Loving-kindness and practices generosity, one obtains immediate karmic reward. Furthermore, entering the Samadhi of Non-contention enables one to protect all beings from afflictive emotions. By broadly gathering and benefiting beings to cultivate oneself, therefore, when one initially arises the Samadhi of Non-contention and practices generosity, one obtains immediate karmic reward. Furthermore, entering the Cessation Samadhi enables one to gather limitless merits. By taking limitless merits to cultivate oneself, this Samadhi is similar to Nirvana, therefore, when one initially arises the Cessation Samadhi and practices generosity, one obtains immediate karmic reward. Furthermore, one who sees the Path of Seeing is free from the afflictions of the Path of Seeing. By using the power of the holy path to cultivate oneself, for this reason, when one initially arises the Path of Seeing and practices generosity, one obtains immediate karmic reward. Furthermore, one who attains the fruit of Arhatship is free from all afflictive emotions of the Path of Cultivation and obtains self-mastery. Therefore, when one initially arises the fruit of Arhatship and practices generosity, one obtains immediate karmic reward. Furthermore, the karmic reward of generosity of a Bodhisattva-Mahasattva, as extensively explained in 'The Sutra of Inexhaustible Intent' and all other Sutras, should be known. These Bodhisattva-Mahasattvas, practicing generosity, surpass the generosity of others, abandoning self-enjoyment in order to benefit other beings, and thus practice generosity. Furthermore, briefly speaking, Bodhisattvas practice generosity seeking two kinds of Dharma: first, seeking great wealth and resources; second, seeking to accomplish the Paramitas. ‘Furthermore, a Bodhisattva generates such a thought:’ If I do not have abundant resources, although I have the intention to give, I will not have wealth to give away.’ Therefore, they generate the intention to accomplish great wealth and resources to give to beings. Relying on this generosity, they equally gather and benefit both enemies and relatives. Therefore, Bodhisattvas see that by relying on generosity, they can accomplish limitless merits: first, they can gather in enemies; second, they can constantly provide for all. --------------------------------------------------------------------------------
Chinese
众生衣食等物；三者、心不怯弱；四者、余亲不欺；五者、常为众人敬信尊重；六者、一切眷属信受其语；七者、入大众时心无怖畏；八者、一切怨敌不能伤害；九者、亲属欢喜；十者、现果资生常有不空；十一者、常为他求；十二者、所作已办；十三者、情所爱敬常自围绕；十四者、所不爱敬皆悉远离；十五者、所有成就世间出世间利益胜事，常为一切亲属所庆；十六者、若无利益一切诸亲则怀忧恼；十七者、护一切恶；十八者、自令安住诸善法中；十九者、见他神通心不欣尚；二十者、恒常赞叹一切功德；二十一者、覆藏诸过；二十二者、弃舍一切非丈夫相；二十三者、成就一切大丈夫相；二十四者、无有贫穷下贱乞人看施主眼；二十五者、一切求心称事满足。 “是故菩萨摩诃萨，深见布施有如是等无量功德，为欲利益一切众生，自能成办如是力故，信喜布施，以依信喜行布施故，则能满足檀波罗蜜。” 问曰：“为从胜心成就清净布施果报？从胜福田成就清净布施果报？” 答曰：“有人言：从胜心故成就清净布施果报。何以故？现见施事是一而果报差别，犹如种子。此义云何？犹如种子，地等是一，而依种子见有胜果。如是施物是一，而依胜心乃至施畜生等，以心力故得人天果，转轮圣 现代汉语译本 众生在衣食等方面无所匮乏；三者，内心不会感到怯懦；四者，不会被其他亲属欺骗；五者，经常受到大众的敬信和尊重；六者，所有眷属都相信并接受他的话语；七者，进入大众场合时内心没有恐惧；八者，一切怨敌都不能伤害他；九者，亲属感到欢喜；十者，现世的果报能带来生活所需，常常不会匮乏；十一者，经常被他人所需求；十二者，所要做的事情已经完成；十三者，感情上喜爱和尊敬的人常常围绕在身边；十四者，不喜爱和不尊敬的人都远离；十五者，所有成就的世间和出世间的利益殊胜之事，常常被一切亲属所庆贺；十六者，如果没有利益，一切亲属则感到忧愁烦恼；十七者，守护一切恶行；十八者，使自己安住在各种善法之中；十九者，见到他人的神通，内心不会欣喜羡慕；二十者，恒常赞叹一切功德；二十一者，掩盖自己的过失；二十二者，抛弃一切非大丈夫的相貌；二十三者，成就一切大丈夫的相貌；二十四者，不会像贫穷的乞丐那样看着施主；二十五者，一切所求都能如愿满足。 ‘因此，菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨），深刻地认识到布施有如此等等无量的功德，为了利益一切众生，自己能够成就这样的力量，因此信喜布施，因为依靠信喜而行布施，就能圆满檀波罗蜜（Dāna-pāramitā，布施波罗蜜）。’ 问：‘是从殊胜的心意成就清净布施的果报？还是从殊胜的福田成就清净布施的果报？’ 答：‘有人说：从殊胜的心意成就清净布施的果报。为什么呢？因为可以明显看到布施的事情是一样的，而果报却有差别，就像种子一样。这是什么意思呢？就像种子，土地等等是一样的，但是依靠种子就能看到殊胜的果实。这样，布施的物品是一样的，但是依靠殊胜的心意，乃至布施给畜生等等，凭借心意的力量，就能得到人天果报，转轮圣