English
English version Beings are not lacking in clothing, food, and other necessities; third, the mind is not timid; fourth, one is not deceived by other relatives; fifth, one is often respected and trusted by the public; sixth, all family members believe and accept his words; seventh, there is no fear in the heart when entering public gatherings; eighth, all enemies cannot harm him; ninth, relatives feel joy; tenth, the present results bring the necessities of life and are often not lacking; eleventh, one is often sought after by others; twelfth, what needs to be done has been completed; thirteenth, those whom one loves and respects are often around; fourteenth, those whom one does not love and respect are far away; fifteenth, all accomplished worldly and other-worldly beneficial and excellent matters are often celebrated by all relatives; sixteenth, if there is no benefit, all relatives feel worried and distressed; seventeenth, protect against all evil deeds; eighteenth, enable oneself to abide in all good dharmas; nineteenth, upon seeing the supernatural powers of others, the mind does not rejoice or envy; twentieth, constantly praise all merits; twenty-first, conceal one's own faults; twenty-second, abandon all non-masculine appearances; twenty-third, accomplish all masculine appearances; twenty-fourth, one does not look at the benefactor like a poor beggar; twenty-fifth, all desires are fulfilled as wished. ‘Therefore, the Bodhisattva-Mahāsattva (great Bodhisattva), deeply understands that giving has such immeasurable merits, and in order to benefit all sentient beings, he is able to accomplish such power, therefore he joyfully gives, and because he relies on joy to practice giving, he can fulfill Dāna-pāramitā (perfection of giving).’ Question: ‘Is it from a superior mind that the pure fruit of giving is achieved? Or is it from a superior field of merit that the pure fruit of giving is achieved?’ Answer: ‘Some say: It is from a superior mind that the pure fruit of giving is achieved. Why? Because it can be clearly seen that the act of giving is the same, but the results are different, just like seeds. What does this mean? Just like seeds, the land and so on are the same, but depending on the seed, one can see superior fruits. Thus, the objects of giving are the same, but depending on the superior mind, even giving to animals and so on, by the power of the mind, one can obtain the fruits of humans and gods, and become a Chakravarti --------------------------------------------------------------------------------
Chinese
王、声闻、辟支佛、佛菩提果。以是义故，依于胜心得胜果报，是故得知胜心为重。此复何义？若施事是重，依施事故成就清净施果报者，离重施事以慈悲心施与畜生、施与福田，如布施佛不应成就清净施果。又若离快胜尊重心等布施如来，应得成就清净施果而实不成。以是义故，成就清净布施果报，心为胜因，而施事福田能生胜心。依此义故，如来经中赞叹福田。 “复有人言：依胜福田、依重施事成清净果。何以故？以闻布施不知福田得胜果报。此明何义？不识佛等功德福田、布施佛等得胜果报，如有猕猴施如来蜜，及婆私咤加尸迦等。又如女人爱念心故，以诸幡盖及华鬘等本心实欲供养儿塔，而实供养辟支佛塔谓是儿塔，从辟支佛得无量福，不从本心儿边得福，如是等。以是义故，从胜福田及以重事得胜果报，不从心得，故知福田施事为重。 “又有人言：不知福田无福田事，不得成就清净施果。如有一人施尼乾子生罗汉想，而不成就清净果报。 “又有人言：心以福田及施事等三种和合。此明何义？若布施者从所尊重起布施心，知福田等无量功德，值遇诸佛如来福田，或时值遇如来弟子，从尊重心起布施心，所可施物是难舍事能舍布施，三种和合方得成就清净果报而心为重。以是义故，此 现代汉语译本 王（国王）、声闻（听闻佛陀教诲而证悟的弟子）、辟支佛（无师自悟的修行者）、佛菩提果（成佛的果位）。因为这个原因，依靠殊胜的心才能获得殊胜的果报，所以可知殊胜的心是重要的。这是什么意思呢？如果布施的物品是重要的，依靠布施的物品就能成就清净的布施果报，那么离开贵重的布施物品，以慈悲心布施给畜生、布施给福田，像布施给佛陀一样，不应该成就清净的布施果。又如果离开快速、殊胜、尊重的心等，布施给如来，应该能够成就清净的布施果，但实际上不能。因为这个原因，成就清净的布施果报，心是殊胜的因，而布施的物品和福田能够产生殊胜的心。依据这个道理，如来在经典中赞叹福田。 ‘又有人说：依靠殊胜的福田、依靠贵重的布施物品才能成就清净的果报。为什么呢？因为听说布施不知道福田也能得到殊胜的果报。这说明什么呢？不认识佛等功德福田，布施给佛等也能得到殊胜的果报，如有猕猴布施如来蜂蜜，以及婆私咤（Vasistha）加尸迦（Kashika）等。又如女人因为爱念的心，用各种幡盖和华鬘等，本心是想供养儿塔，但实际上供养的是辟支佛塔，误以为是儿塔，从辟支佛那里得到无量的福报，不是从本心的儿塔那里得到福报，像这些例子。因为这个原因，从殊胜的福田以及贵重的物品得到殊胜的果报，不是从心得到，所以可知福田和布施物品是重要的。’ ‘又有人说：不知道福田和没有福田的物品，不能成就清净的布施果。如有一个人布施给尼乾子（Nigantha，耆那教的苦行者），却生起罗汉（Arhat，已证悟的圣者）的想法，因此不能成就清净的果报。’ ‘又有人说：心与福田以及布施物品等三种和合。这说明什么呢？如果布施的人从所尊重的人那里生起布施心，知道福田等无量的功德，遇到诸佛如来福田，或者遇到如来的弟子，从尊重的心生起布施心，所布施的物品是难以舍弃的，能够舍弃布施，这三种和合才能成就清净的果报，而心是重要的。因为这个原因，这里’
English
English version King, Sravaka (a disciple who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddha (a self-enlightened being who does not teach others), and the fruit of Buddha-bodhi (the state of Buddhahood). For this reason, one attains superior results by relying on a superior mind, hence it is known that a superior mind is important. What does this mean? If the object of giving is important, and by relying on the object of giving, one achieves pure results of giving, then apart from valuable objects of giving, giving to animals with a compassionate mind, or giving to fields of merit, like giving to the Buddha, should not result in pure fruits of giving. Furthermore, if one gives to the Tathagata (another name for the Buddha) without a quick, superior, respectful mind, etc., one should be able to achieve pure results of giving, but in reality, one cannot. For this reason, in order to achieve pure results of giving, the mind is the superior cause, while the object of giving and the field of merit can generate a superior mind. Based on this principle, the Tathagata praises the field of merit in the scriptures. 'Furthermore, some say: Pure results are achieved by relying on a superior field of merit and relying on valuable objects of giving. Why? Because it is heard that one can obtain superior results by giving without knowing the field of merit. What does this illustrate? Not recognizing the field of merit of the Buddha and others, one can still obtain superior results by giving to the Buddha and others, such as when a monkey offered honey to the Tathagata, and Vasistha and Kashika, etc. Also, like a woman who, out of love and affection, uses various banners, canopies, and garlands, intending to offer them to a child's stupa, but actually offers them to a Pratyekabuddha's stupa, mistaking it for a child's stupa, and receives immeasurable blessings from the Pratyekabuddha, not from the child's stupa that was originally intended, and so on. For this reason, superior results are obtained from a superior field of merit and valuable objects, not from the mind, hence it is known that the field of merit and the object of giving are important.' 'Furthermore, some say: Without knowing the field of merit and without objects for the field of merit, one cannot achieve pure results of giving. For example, if someone gives to a Nigantha (a Jain ascetic) while thinking of an Arhat (an enlightened saint), they will not achieve pure results.' 'Furthermore, some say: The mind, the field of merit, and the object of giving, etc., combine in three ways. What does this illustrate? If the giver arises a giving mind from someone they respect, knows the immeasurable merits of the field of merit, encounters the field of merit of the Buddhas and Tathagatas, or encounters the disciples of the Tathagata, arises a giving mind from a respectful mind, and the object of giving is something difficult to give up, and they are able to give it, then these three combined can achieve pure results, and the mind is important. For this reason, here' --------------------------------------------------------------------------------
Chinese
三种中唯心一种为重为胜，是能舍主能施主者。” 问：“舍主、施主有何差别？” 答曰：“有乞求者，持他物施，是能施主；持自物施，是能舍主。又有人来乞，持自物施是能施主；若人发心求贵重物，而口不言，知心即施，是能舍主。又布施物时悭心数数中间隔起，是能施主；若无悭心数数起者，是能舍主。又虽施他物，以悭心故自求果报，是能施主；若施他物，不以悭心专求自果，是能舍主。又离喜等心而行布施，是能施主；共欢喜心于三时中不悔心施，是能舍主。又若求未来胜果报者，是能施主；离世间报求涅槃果，是能舍主。又若施求于现在未来及涅槃果，是能施主；若发心求大菩提果，唯大悲心施与众生，是能舍主。 “成就善知回向方便者。” 问曰：“何故说戒、施后次说善知回向方便？” 答曰：“为欲示现异道功德故。此义云何？外道人等求自乐故，修戒施等回向三有。又声闻人、辟支佛等，亦自为身求涅槃乐，修戒施等回向涅槃。诸菩萨摩诃萨为利益他求大涅槃，以慈悲心一味等心与众生乐，修戒施等回向无上大菩提果，以戒施等同彼外道声闻辟支佛，是故如来示现回向胜道功德，说戒施后次说善知回向方便。 “又修戒施等贪着世间乐果报心难可防 现代汉语译本： 三种心中，唯有唯心最为重要，最为殊胜，因为唯心能够成为舍主和施主。 问：‘舍主’和‘施主’有什么区别？ 答：有人乞讨，拿别人的东西来施舍，这是‘能施主’；拿自己的东西来施舍，这是‘能舍主’。又有人来乞讨，拿自己的东西施舍，这是‘能施主’；如果有人发心想要贵重的东西，但口里不说，知道他的心意就施舍，这是‘能舍主’。还有，布施东西的时候，吝啬之心屡次在中间生起，这是‘能施主’；如果没有吝啬之心屡次生起，这是‘能舍主’。还有，即使施舍了东西，因为有吝啬之心，所以自己求取果报，这是‘能施主’；如果施舍了东西，不因为吝啬之心而专门求取自己的果报，这是‘能舍主’。还有，离开欢喜等心而行布施，这是‘能施主’；怀着欢喜心，在三个时段中都不后悔地施舍，这是‘能舍主’。还有，如果求未来殊胜的果报，这是‘能施主’；离开世间的果报，求涅槃（Nirvana）的果，这是‘能舍主’。还有，如果施舍是为了求现在、未来以及涅槃的果，这是‘能施主’；如果发心求大菩提（Mahabodhi）果，唯以大悲心施与众生，这是‘能舍主’。 ‘成就善于回向的方便。’ 问：为什么在说了戒、施之后，接着说善于回向的方便？ 答：为了显示与外道功德的不同。这是什么意思呢？外道等人为了求自己的快乐，修戒施等，回向于三有（three realms of existence）。还有声闻（Śrāvaka）人、辟支佛（Pratyekabuddha）等，也是为了自己求涅槃的快乐，修戒施等，回向于涅槃。诸菩萨摩诃萨（Bodhisattva-Mahāsattva）为了利益他人，求大涅槃，以慈悲心、平等心给予众生快乐，修戒施等，回向于无上大菩提果，因为戒施等同于外道、声闻、辟支佛，所以如来（Tathagata）显示回向殊胜之道的功德，在说了戒施之后，接着说善于回向的方便。 ‘又修戒施等，贪着世间快乐果报的心难以防止。’
English
English version: Among the three types of minds, the mind that is solely focused is the most important and supreme, because it can be both a 'giver-lord' and a 'donor-lord'. Question: What is the difference between a 'giver-lord' and a 'donor-lord'? Answer: If someone begs and gives away another person's belongings, that is a 'donor-lord'; if they give away their own belongings, that is a 'giver-lord'. Also, if someone comes begging and one gives away their own belongings, that is a 'donor-lord'; if someone aspires for something precious but does not say it, and one knows their intention and gives it, that is a 'giver-lord'. Furthermore, if stinginess arises repeatedly in the middle of giving, that is a 'donor-lord'; if stinginess does not arise repeatedly, that is a 'giver-lord'. Also, even if one gives something away, but seeks reward for oneself due to stinginess, that is a 'donor-lord'; if one gives something away without seeking personal reward due to stinginess, that is a 'giver-lord'. Also, if one gives without joy or similar emotions, that is a 'donor-lord'; if one gives with joy and without regret at any of the three times, that is a 'giver-lord'. Also, if one seeks a superior reward in the future, that is a 'donor-lord'; if one seeks the fruit of Nirvana (Nirvana), apart from worldly rewards, that is a 'giver-lord'. Also, if one gives seeking rewards in the present, future, and Nirvana, that is a 'donor-lord'; if one aspires to the great Bodhi (Mahabodhi) fruit, giving to all beings solely with great compassion, that is a 'giver-lord'. 'Accomplishing skillful means of dedication.' Question: Why is skillful means of dedication discussed after precepts and giving? Answer: It is to show the difference from the merits of other paths. What does this mean? Outsiders and others, seeking their own pleasure, cultivate precepts and giving, dedicating them to the three realms of existence (three realms of existence). Also, Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), seeking the pleasure of Nirvana for themselves, cultivate precepts and giving, dedicating them to Nirvana. Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva), seeking great Nirvana for the benefit of others, give happiness to all beings with compassion and equanimity, cultivating precepts and giving, dedicating them to the unsurpassed great Bodhi fruit, because precepts and giving are the same as those of outsiders, Śrāvakas, and Pratyekabuddhas, therefore the Tathagata (Tathagata) shows the merit of the superior path of dedication, discussing skillful means of dedication after precepts and giving. 'Furthermore, it is difficult to prevent the mind that clings to worldly pleasures and rewards when cultivating precepts and giving.' --------------------------------------------------------------------------------