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English version , where both the giver and the receiver are impure. What kind of giving is it where the giver is pure, but the receiver is impure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a donor possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving, there are results and different kinds of maturation.'' But the one who receives the offering does not possess pure precepts, does not abide by the rules of conduct, has no right view, and does not believe in the results of karma, saying according to this view: 'There is definitely no giving, no results, and no different kinds of maturation.' This is called giving where the giver is pure, but the receiver is impure. Why is it that in this giving, the giver is pure, but the receiver is impure? Answer: Those elements and resources (related to giving), the giver should cultivate. Those elements and resources, the giver has accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has not accomplished. Therefore, in this giving, the giver is pure, but the receiver is impure. What kind of giving is it where the receiver is pure, but the giver is impure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a donor does not possess pure precepts, does not abide by the rules of conduct, has no right view, and does not believe in the results of karma, saying according to this view: 'There is definitely no giving, no results, and no different kinds of maturation.'' But the one who receives the offering possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving, there are results and different kinds of maturation.' This is called giving where the receiver is pure, but the giver is impure. Why is it that in this giving, the receiver is pure, but the giver is impure? Answer: Those elements and resources (related to giving), the giver should cultivate. Those elements and resources, the giver has not accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has accomplished. Therefore, in this giving, the receiver is pure, but the giver is impure. What kind of giving is it where both the giver and the receiver are pure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a giver possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving --------------------------------------------------------------------------------
Chinese
、有果异熟。”能受施者亦具净戒住律仪，有依见、有果见，依如是见说如是言：“决定有施、有果异熟。”是名有施，施者、受者俱清净。何故此施，施者、受者俱清净？答：诸支分、诸资粮，施者应修集。彼支分、彼资粮、施者成就。诸支分、诸资粮，受者应集。彼支分、彼资粮，受者亦成就。是故此施，施者、受者俱清净。云何有施，施者、受者俱不清净？答：如世尊说：苾刍当知，若有施者不具净戒不住律仪，无依见、无果见，依如是见说如是言：“决定无施、无果异熟。”能受施者亦不具净戒不住律仪，无依见、无果见，依如是见说如是言：“决定无施、无果异熟。”是名有施，施者、受者俱不清净。何故此施，施者、受者俱不清净？答：诸支分、诸资粮，施者应修集。彼支分、彼资粮，施者不成就。诸支分、诸资粮，受者应修集。彼支分、彼资粮，受者亦不成就。是故此施，施者、受者俱不清净。如世尊说： “具戒施缺戒， 清净而证法， 信业果异熟， 是唯施者净。 缺戒施具戒， 不净引非法， 谤业果异熟， 是唯受者净。 缺戒施缺戒， 不净引非法， 谤业果异熟， 我说无大果。 具戒施具戒， 清净而证法， 信业果异熟， 我说有大果。 信业 现代汉语译本 ‘有果异熟（会导致不同结果的业力成熟）。’能接受布施的人也具备清净的戒律，遵守行为规范，有正确的见解，相信业力果报，依据这样的见解说这样的话：‘确实有布施，有导致不同结果的业力成熟。’这叫做有布施，布施者和接受布施者都清净。为什么这种布施，布施者和接受布施者都清净呢？回答：那些（为了布施的）要素和资粮，布施者应该修集。那些要素和资粮，布施者成就了。那些要素和资粮，接受布施者应该修集。那些要素和资粮，接受布施者也成就了。所以这种布施，布施者和接受布施者都清净。 怎么样是有布施，布施者和接受布施者都不清净呢？回答：如世尊（释迦牟尼佛）所说：‘苾刍（比丘，佛教出家男众的通称）当知，如果布施者不具备清净的戒律，不遵守行为规范，没有正确的见解，不相信业力果报，依据这样的见解说这样的话：‘绝对没有布施，没有导致不同结果的业力成熟。’能接受布施的人也不具备清净的戒律，不遵守行为规范，没有正确的见解，不相信业力果报，依据这样的见解说这样的话：‘绝对没有布施，没有导致不同结果的业力成熟。’这叫做有布施，布施者和接受布施者都不清净。为什么这种布施，布施者和接受布施者都不清净呢？回答：那些（为了布施的）要素和资粮，布施者应该修集。那些要素和资粮，布施者没有成就。那些要素和资粮，接受布施者应该修集。那些要素和资粮，接受布施者也没有成就。所以这种布施，布施者和接受布施者都不清净。’如世尊说： ‘持戒者布施给破戒者，清净且证得佛法，相信业力果报，这只是布施者清净。 破戒者布施给持戒者，不清净且导致非法，诽谤业力果报，这只是接受布施者清净。 破戒者布施给破戒者，不清净且导致非法，诽谤业力果报，我说没有大的果报。 持戒者布施给持戒者，清净且证得佛法，相信业力果报，我说有大的果报。 相信业'
English
English version 'There is fruition of different results (karma matures leading to different outcomes).' The one who can receive the offering also possesses pure precepts and abides by the rules of conduct, has a basis for views, and has a view of consequences, relying on such views to say such words: 'Definitely there is offering, there is fruition of different results.' This is called having offering, and both the giver and the receiver are pure. Why is this offering such that both the giver and the receiver are pure? Answer: Those elements and resources, the giver should cultivate. Those elements and resources, the giver has accomplished. Those elements and resources, the receiver should gather. Those elements and resources, the receiver has also accomplished. Therefore, this offering is such that both the giver and the receiver are pure. How is there offering where both the giver and the receiver are impure? Answer: As the World Honored One (Shakyamuni Buddha) said: 'Bhikkhus (Buddhist monks), know that if there is a giver who does not possess pure precepts and does not abide by the rules of conduct, has no basis for views, and has no view of consequences, relying on such views to say such words: 'Definitely there is no offering, there is no fruition of different results.' The one who can receive the offering also does not possess pure precepts and does not abide by the rules of conduct, has no basis for views, and has no view of consequences, relying on such views to say such words: 'Definitely there is no offering, there is no fruition of different results.' This is called having offering, and both the giver and the receiver are impure. Why is this offering such that both the giver and the receiver are impure? Answer: Those elements and resources, the giver should cultivate. Those elements and resources, the giver has not accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has also not accomplished. Therefore, this offering is such that both the giver and the receiver are impure.' As the World Honored One said: 'The virtuous giving to the unvirtuous, pure and attaining the Dharma, believing in the fruition of karma, only the giver is pure. The unvirtuous giving to the virtuous, impure and leading to non-Dharma, slandering the fruition of karma, only the receiver is pure. The unvirtuous giving to the unvirtuous, impure and leading to non-Dharma, slandering the fruition of karma, I say there is no great result. The virtuous giving to the virtuous, pure and attaining the Dharma, believing in the fruition of karma, I say there is a great result. Believing in kar' -------------------------------------------------------------------------------- 果异熟， 施自所尊重， 父母僮仆等， 智者咸称赞。 身语意无著， 行苾刍妙行， 不求自富贵， 而能广施他。 诸有已离欲， 施已离欲者， 我说如是施， 财施中最尊。” 说一切有部集异门足论卷第八 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第九 尊者舍利子说 三藏法师玄奘奉 诏译 四法品第五之四
Chinese
四摄事者，一、布施摄事；二、爱语摄事；三、利行摄事；四、同事摄事。云何布施摄事？答：此中布施者，谓诸施主布施沙门及婆罗门贫穷苦行道行乞者，饮食汤药衣服花鬘涂散等香，房舍卧具灯烛等物，是名布施。复次如世尊为手长者说：长者！当知诸布施中法施最胜。是名布施。摄事者，谓由此布施，于他等摄、近摄、近持、令相亲附。如是布施于他有情，能等摄、能近摄、能近持、能令亲附，是故名为布施摄事。云何爱语摄事？答：此中爱语者，谓可喜语、可味语、舒颜平视语、远离颦蹙语、含笑前行语、先言庆慰语、可爱语、善来语，谓作是言：“善来具寿！汝于世事可忍、可度、安乐住不？汝于饮食衣服卧具及余资缘勿有乏少。”诸如是等种种安慰问讯语言，名善来语。 现代汉语译本 果报的成熟，源于施舍自己所珍视之物， 父母、僮仆等等，智者都称赞这种行为。 身、语、意都没有执著，行持比丘（Bhiksu，佛教出家男众）的清净行为， 不追求自己的富贵，却能广泛地施舍给他人。 对于那些已经远离欲望的人，施舍给同样已离欲之人， 我说这样的施舍，在财物施舍中最为尊贵。' 《说一切有部集异门足论》卷第八 大正藏第 26 册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第九 尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）说 三藏法师玄奘（Xuanzang，唐代著名译经师）奉 诏译 四法品第五之四 四摄事（Catus-samgraha-vastu，菩萨为摄化众生所应修的四种方法）是：一、布施摄事；二、爱语摄事；三、利行摄事；四、同事摄事。什么是布施摄事？答：这里所说的布施，是指施主布施给沙门（Sramana，指佛教或其他出家修行者）以及婆罗门（Brahmana，古印度教祭司阶层）、贫穷的人、苦行的人、修行道业的人、乞讨者，饮食、汤药、衣服、花鬘、涂香、散香等香料，房舍、卧具、灯烛等物品，这叫做布施。进一步说，正如世尊为手长者所说：‘长者！应当知道在各种布施中，法施最为殊胜。’这叫做布施。摄事，是指通过这种布施，对于他人能够平等摄受、亲近摄受、紧密保持、使之相互亲附。这样的布施对于其他有情，能够平等摄受、能够亲近摄受、能够紧密保持、能够使之亲附，所以叫做布施摄事。什么是爱语摄事？答：这里所说的爱语，是指令人喜悦的言语、令人感到有滋味的言语、舒展面容平和注视的言语、远离皱眉不悦神色的言语、面带笑容向前问候的言语、先开口庆贺慰问的言语、可爱的言语、善来语，即说这样的话：‘善来，具寿（Ayusmat，对出家人的尊称）！您在世间的事情可以忍受、可以度过吗？能够安乐地居住吗？您在饮食、衣服、卧具以及其他资生之物方面，没有缺乏短少吗？’诸如此类的种种安慰问讯的语言，叫做善来语。
English
English version The ripening of karmic results comes from giving what one cherishes, Parents, servants, and others, the wise all praise such actions. Without attachment in body, speech, and mind, practicing the sublime conduct of a Bhiksu (Buddhist monk), Not seeking one's own wealth and glory, but able to generously give to others. To those who have already renounced desires, giving to those who have also renounced desires, I say such giving is the most venerable among material offerings.' 《Abhidharma-samuccaya-pada-sastra》 Volume 8 by Sarvastivada Taisho Tripitaka Volume 26, No. 1536 《Abhidharma-samuccaya-pada-sastra》 《Abhidharma-samuccaya-pada-sastra》 Volume 9 Spoken by Venerable Sariputra (One of the ten great disciples of the Buddha, known for his wisdom) Translated by Tripitaka Master Xuanzang (A famous translator of Buddhist scriptures in the Tang Dynasty) under Imperial Decree Chapter Five, Section Four on the Four Dharmas The Four Ways of Gathering (Catus-samgraha-vastu, the four methods that Bodhisattvas should cultivate to gather and transform sentient beings) are: first, giving; second, kind speech; third, beneficial conduct; fourth, acting in concert. What is giving? Answer: Giving here refers to donors giving to Sramanas (Buddhist or other renunciates) and Brahmanas (priestly class in ancient India), the poor, ascetics, those practicing the path, beggars, food, medicine, clothing, flower garlands, scented ointments, powdered incense, etc., dwellings, bedding, lamps, candles, and other items. This is called giving. Furthermore, as the World Honored One said to the Elder Hand: 'Elder! You should know that among all giving, the giving of Dharma is the most supreme.' This is called giving. Gathering refers to, through this giving, being able to equally gather, closely gather, firmly hold, and cause others to be close and attached. Such giving to other sentient beings is able to equally gather, able to closely gather, able to firmly hold, able to cause attachment, therefore it is called the act of gathering through giving. What is the act of gathering through kind speech? Answer: Kind speech here refers to speech that is pleasing, speech that is flavorful, speech with a relaxed and level gaze, speech that avoids frowning, speech that greets with a smile, speech that first offers congratulations and comfort, lovely speech, welcoming speech, that is, saying such things as: 'Welcome, Ayusmat (term of respect for a monastic)! Are you able to endure and pass through worldly affairs? Are you living in peace and happiness? Are you lacking in food, clothing, bedding, or other necessities?' All such comforting and inquiring language is called welcoming speech. --------------------------------------------------------------------------------