English
English version: Having spoken and instructed the disciples, I and others should now harmoniously gather together. After the Buddha's Parinirvana (passing away), there should be no discord or disputes. We should ensure that the Dharma (teachings) and Vinaya (rules of conduct) that accord with pure conduct (Brahma-caryā) endure, benefiting and bringing happiness to countless sentient beings, and compassionately caring for the gods and humans in the world, enabling them to attain supreme benefit, welfare, and happiness. What are the eight dharmas (eight things)? The summary verse says: 'The limbs of the path, individuals, giving, laziness, diligence, merit, Assemblies, worldly dharmas, liberation, mastery, each has eight types.' There are eight limbs of the path (eightfold path, the eight methods to reach Nirvana), eight Pudgalas (eight types of individuals), eight kinds of giving (eight kinds of giving), eight lazy things (eight kinds of laziness), eight diligent things (eight kinds of diligence), eight merit births (eight kinds of merit arising), eight kinds of assemblies (eight kinds of assemblies), eight worldly dharmas (eight worldly conditions), eight liberations (eight kinds of liberation), and eight mastery (eight mastery). What are the eight limbs of the path? Answer: 1. Right View; 2. Right Thought; 3. Right Speech; 4. Right Action; 5. Right Livelihood; 6. Right Effort; 7. Right Mindfulness; 8. Right Concentration. These eight limbs of the path have been extensively explained before. What are the eight Pudgalas (eight types of individuals)? Answer: 1. Approaching the Stream-enterer fruit; 2. Attaining the Stream-enterer fruit; 3. Approaching the Once-returner fruit; 4. Attaining the Once-returner fruit; 5. Approaching the Non-returner fruit; 6. Attaining the Non-returner fruit; 7. Approaching the Arhat fruit; 8. Attaining the Arhat fruit. These eight types of individuals are extensively explained in the *Dharma Skandha Sutra*. What are the eight kinds of giving? Answer: 1. Giving to whoever comes; 2. Giving out of fear; 3. Giving in return for a favor; 4. Giving in expectation of reward; 5. Giving because it's a habit; 6. Giving to gain fame; 7. Giving in hope of heavenly rebirth; 8. Giving to adorn the mind, to support the mind, to support yoga, and to attain higher meanings such as wisdom, enlightenment, and nirvana. What is giving to whoever comes? Answer: For example, someone gives to those nearby, gives to those close, gives to those who are present, thinking, 'Why should a beggar come here and not be given to?' This is called giving to whoever comes. What is giving out of fear? Answer: For example, someone gives out of fear, gives out of dread, and practices giving because they are entangled by fear. --------------------------------------------------------------------------------
Chinese
彼作是念：“若不行施，勿有如是如是衰损。”是名怖畏施。云何报恩施？答：如有一类作是念言：“彼既曾施我如是如是物，我亦应施彼如是如是物。岂得彼恩而不酬报？”是名报恩施。云何求报施？答？如有一类作是念言：“我今若施彼如是如是物，彼亦当施我如是如是物。”期他反报而行惠施，是名求报施。云何习先施？答：如有一类作是念言：“我之父祖常行惠施，我家长夜惠施无断。我今生在信家施家，我家本来常乐布施，我若不施便断种族。”为护种族而行惠施，是名习先施。云何要名施？答：如有一类为得广大妙善称誉声颂美名，遍诸方域而行惠施，是名要名施。云何希天施？答如有一类希求生天胜异熟果而行惠施，谓我命终当生天上，由今布施受天妙乐，是名希天施。云何为庄严心、为资助心、为资瑜伽、为得通慧菩提涅槃上义故施？答：如有一类作是念言：“我心长夜为贪瞋痴之所杂染，心杂染故有情杂染。心清净故有情清净，若行惠施便发起欣，欣故生喜心喜故身轻安，身轻安故受乐，受乐故心定，心定故如实知见，如实知见故生厌，厌故能离，离故得解脱，解脱故证涅槃。如是布施渐次增长诸胜妙法，展转证得菩提涅槃微妙上义。”世尊于此说伽他言： “于众相圆满， 所舍离悭贪， 现代汉语译本： 他这样想：‘如果我不行布施，就会有这样那样的衰损。’这叫做怖畏施（因害怕而布施）。 什么是报恩施？回答：比如有一类人这样想：‘他曾经施舍给我这样那样的东西，我也应该施舍给他这样那样的东西。怎么能接受了他的恩惠而不回报呢？’这叫做报恩施（为了报答恩情而布施）。 什么是求报施？回答：比如有一类人这样想：‘我现在如果施舍给他这样那样的东西，他也会施舍给我这样那样的东西。’期望他人回报而行布施，这叫做求报施（希望得到回报而布施）。 什么是习先施？回答：比如有一类人这样想：‘我的父辈祖辈常常行布施，我家长期以来布施不断。我现在生在信佛的家庭、布施的家庭，我家本来就喜欢布施，我如果不布施，就会断绝种族。’为了维护种族而行布施，这叫做习先施（遵循先辈的习惯而布施）。 什么是要名施？回答：比如有一类人为了得到广泛美好的称赞和美名，传遍各个地方而行布施，这叫做要名施（为了获得名声而布施）。 什么是希天施？回答：比如有一类人希望死后升天，获得殊胜的果报而行布施，认为我死后应当生到天上，因为现在布施而享受天上的美妙快乐，这叫做希天施（希望升天而布施）。 什么是为了庄严内心、为了资助内心、为了资助瑜伽、为了获得通达智慧的菩提涅槃等殊胜意义而布施？回答：比如有一类人这样想：‘我的内心长久以来被贪婪、嗔恨、愚痴所污染，内心被污染，所以众生被污染。内心清净，所以众生清净。如果行布施，就会发起欣悦，因为欣悦而产生喜乐，内心喜乐所以身体轻安，身体轻安所以感受快乐，感受快乐所以内心安定，内心安定所以如实地知见，如实地知见所以产生厌离，因为厌离所以能够脱离，脱离所以得到解脱，解脱所以证得涅槃。’这样布施逐渐增长各种殊胜美妙的佛法，辗转证得菩提涅槃的微妙殊胜意义。 世尊对此说了偈语： ‘于众相圆满， 所舍离悭贪，
English
English version: He thinks thus: 'If I do not give, there will be such and such losses.' This is called fearful giving (Bhaya-dāna). What is giving in return (Pratyupakāra-dāna)? The answer is: For example, someone thinks: 'He has given me such and such things, I should also give him such and such things. How can I receive his kindness without repaying it?' This is called giving in return (Pratyupakāra-dāna). What is giving seeking reward (Arthika-dāna)? The answer is: For example, someone thinks: 'If I give him such and such things now, he will also give me such and such things.' Expecting others to reciprocate and giving alms, this is called giving seeking reward (Arthika-dāna). What is giving following ancestral custom (Kula-dāna)? The answer is: For example, someone thinks: 'My ancestors often gave alms, and my family has been giving alms continuously for a long time. Now I am born into a family of faith, a family of giving, and my family has always enjoyed giving. If I do not give, I will cut off the lineage.' Giving alms to protect the lineage is called giving following ancestral custom (Kula-dāna). What is giving for fame (Yaśo-dāna)? The answer is: For example, someone gives alms in order to obtain widespread and excellent praise and a good reputation, spreading throughout all regions. This is called giving for fame (Yaśo-dāna). What is giving hoping for heavenly rebirth (Svarga-dāna)? The answer is: For example, someone gives alms hoping to be reborn in heaven and obtain superior results, thinking that after my death I should be born in heaven, and because of giving alms now, I will enjoy the wonderful pleasures of heaven. This is called giving hoping for heavenly rebirth (Svarga-dāna). What is giving for the sake of adorning the mind, for the sake of assisting the mind, for the sake of assisting yoga, and for the sake of obtaining the supreme meaning of penetrating wisdom, Bodhi (Enlightenment), and Nirvana (Liberation)? The answer is: For example, someone thinks: 'My mind has been defiled by greed, hatred, and delusion for a long time. Because the mind is defiled, sentient beings are defiled. Because the mind is pure, sentient beings are pure. If I give alms, I will generate joy, and because of joy, happiness arises. Because the mind is happy, the body is at ease. Because the body is at ease, one experiences pleasure. Because one experiences pleasure, the mind is stable. Because the mind is stable, one knows and sees things as they really are. Because one knows and sees things as they really are, aversion arises. Because of aversion, one can detach. Because of detachment, one attains liberation. Because of liberation, one attains Nirvana (Liberation).' In this way, giving alms gradually increases all kinds of excellent and wonderful Dharmas (teachings), and gradually attains the subtle and supreme meaning of Bodhi (Enlightenment) and Nirvana (Liberation). The World Honored One spoke this verse: 'Perfect in all aspects, relinquishing stinginess, -------------------------------------------------------------------------------- 施质直应时， 必获于大果。 智者善净心， 施可祠可爱， 以心清净故， 遂证得于欣。 即从此欣心， 复发生胜喜， 由此心喜故， 又起身轻安； 从此身轻安， 智者心受乐， 由心受乐故， 定心一境转； 依如是胜定， 心净无染浊， 调顺有堪能， 发如实知见； 由如实知见， 便厌患于身， 既厌患于身， 智者正能离； 以能远离故， 解脱贪嗔痴， 智者自应知， 梵行立生尽。 如是大利益， 应知由布施， 若缘此修行， 必证得常乐。”
Chinese
八懈怠事者，云何为八？具寿当知，如有一类，依止城邑或聚落住，于日初分着衣持钵入城邑等巡行乞食。彼乞食时作如是念：“愿得美妙众多饮食。”若不遂心，便作是念：“我食既少身力羸劣，不能进修所修胜行，且应偃卧以自将息。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第一懈怠事。复次具寿，如有一类，依止城邑或聚落住，于日初分着衣持钵入城邑等巡行乞食。彼乞食时作如是念：“愿得美妙众多饮食。”若得遂心，便作是念：“我食既多身饱闷重，不能进修所修胜行，且应偃卧以自将息。”作是念已遂不精勤求得未得、求至未至、求证未证，是 现代汉语译本 正直地施舍，及时行善，必定获得巨大的果报。 有智慧的人善于净化内心，这样的布施值得供养和爱戴，因为内心清净的缘故，最终能够证得喜悦。 从这种喜悦的心情出发，又会生起殊胜的欢喜，由于内心欢喜的缘故，又会感到身心轻安； 从这种身心轻安出发，有智慧的人内心会感受到快乐，由于内心感受到快乐的缘故，心就能专注在一境上； 依靠这样殊胜的禅定，心就能清净没有污染，调顺而有能力，从而生起如实的知见； 由于如实的知见，就会厌恶这个身体，既然厌恶这个身体，有智慧的人就能真正地远离； 因为能够远离的缘故，就能解脱贪婪、嗔恨和愚痴，有智慧的人应当自己知道，清净的修行已经完成，生死已经终结。 像这样巨大的利益，应当知道是由布施而来，如果依此修行，必定证得永恒的快乐。 什么是八种懈怠的事情呢？ 具寿（指有德行的出家人，Bhikkhu）应当知道，比如有一类人，依靠城镇或村落居住，在早晨穿好衣服，拿着钵进入城镇等地方巡回乞食。 他乞食的时候这样想：‘希望得到美味丰盛的食物。’ 如果不能如愿，就想：‘我吃的食物太少，身体虚弱，不能精进修行，还是应该躺下休息一下。’ 这样想着，就不再精勤地去追求未得到的、去达到未到达的、去证悟未证悟的，这叫做第一种懈怠的事情。 其次，具寿，比如有一类人，依靠城镇或村落居住，在早晨穿好衣服，拿着钵进入城镇等地方巡回乞食。 他乞食的时候这样想：‘希望得到美味丰盛的食物。’ 如果能够如愿，就想：‘我吃的食物太多，身体饱胀沉重，不能精进修行，还是应该躺下休息一下。’ 这样想着，就不再精勤地去追求未得到的、去达到未到达的、去证悟未证悟的，这就是
English
English version Giving with honesty and at the right time will surely reap great rewards. The wise purify their minds, and such giving is worthy of veneration and love. Because of the purity of mind, they ultimately attain joy. From this joyful mind, surpassing delight arises again. Because of this joyful mind, lightness of body arises again; From this lightness of body, the wise mind experiences happiness. Because the mind experiences happiness, the mind becomes focused on one object; Relying on such superior concentration, the mind becomes pure and free from defilement, disciplined and capable, giving rise to true knowledge and vision; Due to true knowledge and vision, one becomes weary of the body. Since one is weary of the body, the wise are truly able to detach; Because of being able to detach, one is liberated from greed, hatred, and delusion. The wise should know for themselves that the pure life is established and the end of birth is reached. Such great benefits, it should be known, come from giving. If one practices based on this, one will surely attain lasting happiness. What are the eight kinds of laziness? Venerable Bhikkhu (a Buddhist monk), you should know that, for example, there are those who live relying on towns or villages, and in the early morning, they put on their robes, carry their bowls, and enter the towns to go begging for food. When they beg for food, they think: 'I hope to get delicious and abundant food.' If they don't get what they want, they think: 'I have eaten too little, and my body is weak. I cannot diligently practice the superior practices. I should lie down and rest.' Thinking this, they no longer diligently seek what has not been obtained, reach what has not been reached, or realize what has not been realized. This is called the first kind of laziness. Furthermore, Venerable Bhikkhu, there are those who live relying on towns or villages, and in the early morning, they put on their robes, carry their bowls, and enter the towns to go begging for food. When they beg for food, they think: 'I hope to get delicious and abundant food.' If they get what they want, they think: 'I have eaten too much, and my body is full and heavy. I cannot diligently practice the superior practices. I should lie down and rest.' Thinking this, they no longer diligently seek what has not been obtained, reach what has not been reached, or realize what has not been realized. This is --------------------------------------------------------------------------------