English
English version By the power of reciting the Buddha's name, one can abandon evil destinies and be reborn in the heavens or among humans. Question: What are the extraordinary benefits of briefly reciting the Buddha's name, that it can eradicate such heavy sins of the realms of ghosts and animals? Answer: The *Nagasena Bhikshu Sutra* says that if a person commits evil for a hundred years in this world, but hears the Buddha's name at the time of death, it is like dropping a small stone into water, which immediately sinks. If a large stone is placed on a boat, it will float and not sink. Although this person has committed evil throughout their life, because they heard the Buddha's name at the time of death, they will not suffer. How much more so will those who wholeheartedly recite the Buddha's name not fall into the realms of hungry ghosts and animals? The sutra says: 'Gaining knowledge of past lives, what more can be said of other possessions.' Delighting in giving, never tiring. There are three types of knowledge of past lives: one is acquired through cultivation, the second is acquired through retribution, and the third is acquired through karma. The knowledge of past lives that arises from relying on the four fundamental concentrations is called acquired through cultivation. The other two are easily understood. Furthermore, the fifth volume of the *Mahaprajnaparamita-sastra* says that one can constantly remember past events, including the days, months, years, and even experiences in the womb, as well as one lifetime, or even hundreds of thousands of millions of lifetimes in the past. Great Arhats and Pratyekabuddhas can know about eighty thousand great kalpas, and great Bodhisattvas and Buddhas can know about immeasurable kalpas, which is called the supernormal power of knowing past lives. Those who delight in giving, the second volume of the *Mahalankara Sutra* says that those who are happy to extend their hands to give, that hand is called 'Supremely Excellent'. If the receiver is stingy and retracts their hand, then 'Supremely Excellent' is difficult to encounter. If someone says they will give, the value of that statement is immeasurable. If the receiver says 'I am satisfied', it is also difficult to encounter those who can completely give away. The first volume of the *Abhidharmasamuccaya* says that because one relies on correct practice and has no timid worries, one ultimately attains the nature of effortless abiding of the mind. An example of giving one's head is the Great Light King, as mentioned in the fifth volume of the *Sutra on Gratitude*. Examples of giving because of giving are the Kshanti Prince, as mentioned in that sutra. Examples of giving one's hands, feet, blood, flesh, and body are the Moonlight Prince, as mentioned in the twelfth volume of the *Mahaprajnaparamita-sastra*. Question: What are the benefits of giving, even to the point of giving one's head, eyes, hands, feet, blood, flesh, and body to others? Answer: The eleventh volume of the *Mahaprajnaparamita-sastra* says that giving is a treasure that always follows a person. Giving destroys suffering and brings happiness to people. Giving is a good guide that reveals the path to the heavens. Giving is a good treasury that gathers good people. Giving is security, and one's heart is not afraid at the time of death. Giving is a part of compassion that can save all beings. Giving is a great general that can subdue the enemy of stinginess. Giving is a wonderful fruit that is loved by gods and humans. Giving is a pure path that is traveled by the wise and holy. --------------------------------------------------------------------------------
Chinese
檀为积善。福德之门。檀破贫穷。断三恶道。檀为涅槃之初缘。入善人中之要法。称誉赞叹之渊府。入众无难之功德。心不悔恨之窟宅。善法行道之根本。种种欢乐之林薮。富贵安隐之福田。得道涅槃之津梁。圣人大士智者之所行。余人俭德宣识之所效。 经。复次至破于正见 二治破戒文分为八。一常亏清禁。二不愿多闻。三恃己陵他。四缘兹遇难。五殃神长劫。六由昔闻名。七愿遂应时。八勤修胜业。此到初也。谓先于如来法中白四羯磨受别解脱戒名受持学问。破戒者新翻名尸罗。旧译为清凉。谓身语业有缺有穿名为破戒。破行者依瑜伽论二十二说。谓威仪路戒所作事。或善品加行处所不成就轨则。不随顺世间。违越世间。不随顺毗奈耶。违越毗奈耶。云何名为于威仪路不成就轨则。乃至违越毗奈耶。谓所不应行。即如是行为诸世间之所讥毁。亦为贞良善士。谓持律者之所诃责。如行既然。于行住坐卧亦尔。云何名为于所作事不成就轨则。乃至违越毗奈耶。谓于所作若衣服事或荡钵事等诸所不应作。即如是作为诸世间之所讥毁。亦为贞良善士。谓持律者之所诃责。云何名为于诸善品加行处所不成就轨则。乃至违越毗奈耶。谓受持读诵修敬师长宣白请问。系念思惟种种善品。非加行中所不应作。即如是作为诸 现代汉语译本 布施是积累善行的途径，是获得福德的门径。布施可以破除贫穷，断绝三恶道（地狱、饿鬼、畜生）。布施是通往涅槃的最初因缘，是进入善人行列的重要方法，是获得称赞美誉的源泉，是进入大众之中没有困难的功德，是内心没有后悔遗憾的安乐窝，是善法修行的根本，是各种欢乐的丛林，是获得富贵安稳的福田，是证得菩提涅槃的桥梁。这是圣人、大士、智者所奉行的，也是其他人效法俭朴德行、宣扬知识的地方。 经文：‘复次至破于正见’（再次到破除正见）。二、治理破戒之文分为八个方面：一、常常亏损清净戒律；二、不愿多闻佛法；三、依仗自己而轻视他人；四、因为这些原因而遭遇灾难；五、殃及神识，长久处于劫难之中；六、由于过去的名声；七、愿望随顺应时而生；八、勤奋修习殊胜的行业。这里讲的是第一个方面。所谓先在如来法中，通过白四羯磨（一种僧团仪式）受持别解脱戒，名为受持学问。破戒，新译名为尸罗（Śīla），旧译为清凉。意思是身语意三业有缺失、有漏洞，就叫做破戒。破行，依据《瑜伽师地论》第二十二卷所说，指的是威仪路戒所做的事情，或者善品加行处所不成就轨则。不随顺世间，违越世间；不随顺毗奈耶（Vinaya，戒律），违越毗奈耶。什么叫做于威仪路不成就轨则，乃至违越毗奈耶呢？就是指不应该做的事情，却做了，被世间人讥讽毁谤，也被贞良善士，也就是持律者所呵责。行走如此，在站立、坐卧时也是一样。什么叫做于所作事不成就轨则，乃至违越毗奈耶呢？就是指在所做的事情上，比如衣服的事情，或者洗钵的事情等等，不应该做的，却做了，被世间人讥讽毁谤，也被贞良善士，也就是持律者所呵责。什么叫做于诸善品加行处所不成就轨则，乃至违越毗奈耶呢？就是指受持、读诵、恭敬师长、宣讲、请问、系念思惟等等各种善品，在非加行中不应该做的，却做了。
English
English version Giving is the path to accumulating good deeds, the gateway to acquiring merit and virtue. Giving can eradicate poverty and sever the three evil paths (hell, hungry ghosts, and animals). Giving is the initial cause for attaining Nirvana, an essential method for entering the company of virtuous people, a source of praise and admiration, a merit that allows one to enter the masses without difficulty, a haven where the mind is free from regret and remorse, the foundation of practicing good Dharma, a forest of various joys, a field of blessings for obtaining wealth, honor, peace, and security, and a bridge for attaining enlightenment and Nirvana. This is what sages, great beings, and wise individuals practice, and it is also what others emulate in practicing frugality, virtue, and propagating knowledge. Sutra: ‘Furthermore, up to breaking right view.’ Second, the text on treating the breaking of precepts is divided into eight aspects: 1. Constantly failing to maintain pure precepts; 2. Unwilling to learn more about the Dharma; 3. Relying on oneself and belittling others; 4. Encountering difficulties because of these reasons; 5. Afflicting the consciousness, remaining in kalpas (aeons) for a long time; 6. Due to past fame; 7. Desires arising in accordance with the times; 8. Diligently practicing superior activities. This speaks of the first aspect. So-called first in the Tathagata's Dharma, through the white four karmas (a Sangha ritual) receiving the Pratimoksha (individual liberation) precepts, is called receiving learning. Breaking precepts, the new translation is Śīla (Śīla), the old translation is coolness. It means that the three karmas of body, speech, and mind have deficiencies and loopholes, which is called breaking precepts. Breaking conduct, according to the twenty-second volume of the *Yogacarabhumi-sastra*, refers to the things done by the conduct of deportment, or the rules for not achieving the place of practice of good qualities. Not following the world, violating the world; not following the Vinaya (Vinaya, discipline), violating the Vinaya. What is called not achieving the rules of deportment, and even violating the Vinaya? It refers to things that should not be done, but are done, and are ridiculed and slandered by the people of the world, and also rebuked by virtuous people, that is, those who uphold the precepts. Walking is like this, and it is the same when standing, sitting, and lying down. What is called not achieving the rules of what is done, and even violating the Vinaya? It refers to things that should not be done in what is done, such as clothing matters, or washing the bowl, etc., but are done, and are ridiculed and slandered by the people of the world, and also rebuked by virtuous people, that is, those who uphold the precepts. What is called not achieving the rules of the place of practice of all good qualities, and even violating the Vinaya? It refers to holding, reciting, respecting teachers, proclaiming, asking questions, focusing on thinking, and so on, all kinds of good qualities, and things that should not be done in non-practice, but are done. --------------------------------------------------------------------------------
Chinese
世间之所讥毁亦为贞良善士。谓持律者之所诃责。如是名为而破于行破于正见者。谓闻大乘空相应经不善其义而恶趣空。依瑜伽论七十五说。于大乘中或有一类。恶趣空故作如是言。由世俗故一切皆有。由胜义故一切皆有无应告。彼言长老何者世俗何者胜义。如是问已彼若答言。若一切法皆无自性是名胜义。若于诸法无自性中。自性可得。是名世俗。何以故。无所有中建立世俗假设名言而起说故应告。彼曰汝何所欲名言世俗为从因有自性可得为唯名言世俗说有。若名言世俗从因有者。名言世俗从因而生而非是有不应道理。若唯名言世俗说有名言世俗无事而有不应道理。又应告言长老何缘诸可得者。此无自性。如是问已彼若答言颠倒事故。复应告言。汝何所欲此颠倒事为有为无。若言有者。说一切法由胜义故皆无自性不应道理。若言无者。颠倒事故诸可得者此无自性不应道理。宝积经说。若说诸法皆无性者。我说彼为不可治者。如是名为而破正见。 经。或受学句至甚深之义 二不愿多闻护持禁戒者。谓身口意业无缺漏故如如大庄严论第十卷说。有一比丘次第乞食至穿珠家立于门外。时彼珠师为于国王穿摩尼珠。比丘衣色珠注映彼珠其色红赤。彼穿珠师即入其舍。为比丘取食时有一鹅见珠。赤色其状似肉。即便吞 现代汉语译本： 世间所讥讽毁谤的，也可能是贞洁善良之士，也就是持戒律者所呵斥的对象。这被称为破坏行为和破坏正见的人。他们听闻与大乘空性相应的经典，却不能很好地理解其中的含义，从而错误地理解空性。根据《瑜伽师地论》第七十五卷所说，在大乘佛教中，有些人错误地理解空性，从而说：‘从世俗谛的角度来说，一切都是存在的；从胜义谛的角度来说，一切都是不存在的。’应该告诉他们：‘长老，什么是世俗谛？什么是胜义谛？’如果他们回答说：‘如果一切法都没有自性，这叫做胜义谛；如果在诸法没有自性的情况下，自性是可以获得的，这叫做世俗谛。’为什么呢？因为在空无所有的状态中，建立世俗的假设名言，然后进行说明。’应该告诉他们：‘您想要什么样的名言世俗？是从因缘而有自性可以获得，还是仅仅是名言世俗的假说存在？’如果名言世俗是从因缘而有的，那么名言世俗是从因缘而生，而不是真实存在的，这不合道理。如果仅仅是名言世俗的假说存在，那么名言世俗无缘无故地存在，这不合道理。’ 又应该告诉他们：‘长老，为什么那些可以获得的事物，没有自性呢？’如果他们回答说：‘因为颠倒的缘故。’又应该告诉他们：‘您想要什么样的颠倒？是有还是没有？’如果说是有的，那么说一切法从胜义谛的角度来说都没有自性，这不合道理。如果说是没有的，那么因为颠倒的缘故，那些可以获得的事物就没有自性，这不合道理。《宝积经》说：‘如果说诸法都没有自性，我说他是不可救治的人。’这被称为破坏正见。 经文：或者学习语句，直到甚深的意义。二、不愿多闻，护持禁戒的人。指的是身口意业没有缺失和遗漏。正如《大庄严论经》第十卷所说：有一个比丘依次乞食，来到一个穿珠子的工匠家，站在门外。当时，那个穿珠子的工匠正在为国王穿摩尼宝珠（mani-jewel，一种宝珠）。比丘的衣服颜色和珠子的光芒相互辉映，使珠子呈现出红色。那个穿珠子的工匠就进入屋内，为比丘取食物。这时，有一只鹅看见珠子的红色，形状像肉，就吞了下去。