般若波羅蜜多心經幽贊 1.71

1.71

次、修波羅蜜多。施即捨位無貪三業，凡行布施，若唯令樂，不作善利，或非利、樂，俱不應與；若唯善利而非安樂，或俱利、樂，皆應施與。若希財物，恣彼所須，規諸斷心，應隨自在。若求刀等為自他害，非己財物，媒媾他人，食等有虫，無義樂具，殺害物法，邪作天祀，水陸眾生損殺處所，怨希仇隟，病冀非宜，饞嗜數求，愁憂規損，抑奪卑物，樂惡求位，奪施施他，卒暴損餘，自違學處；怨親等所生分別心，許勝與劣，許多與少，或懷異意，生憤濁心；施已稱楊說恩，向彼撩擲所捨，邪厭惡求，妄興邪施，執為善淨；他之所引，怖自貧窮，餘殘及穢與出家者，曾不告白，竊施非法，不合儀物持以惠捨，數求還往，親附攝屬，依世名譽，求報恩果，規餘敬歎，意劣限量；初少誑與，後便傾敗，乖離屬己，自怠策他；不依來者次第均給，心不悅淨，後生悔惱，求真與假，先未運心，不應其時，乖儀散亂；蚩咲輕弄令生愧𢠱，見來嚬默，研求不與；外道覓過，求佛正法，衒賣祕藏，業未成法，此等有過，皆不應為；與上相違，一切應作。財寶若乏，應思來者，一是安樂非貧苦類，二是危苦無依怙等，揆己財足，俱應遂願，少應善遣安樂來求，知有懷慳，或先貧乏，寄之樹福，方便導利；言無損費，仍為饒益，我有珍財，隨汝取施，慎勿令彼求者空還；我若施時，汝應隨喜，令懷悅意，施種漸生，見來求相，知樂應與。若有矯詐欺誑乞求，掩過勿傷，稱滿其願，令無羞愧，歡喜而往；有初欺誑，後始覺知，勿舉、勿訶，但生悲愍，彼誤於我起此愆違，我懷喜心令彼無罪。若無財寶，隨己所能，如法經求，令施無闕。於佛正法，巧妙宣揚，令諸有情隨應習施；見常惠捨，應教數求，策施者心，勿令尠闕、惡供朋黨、不敬忘念；知餘有法，應求轉施，或書寫與；若見餘無更寫無力，當應思審，我非慳所蔽、別礙勝須耶？若有慳礙，即應施與，由施癡瘂尚應無悋，況令闕乏妙智資糧？若無慳礙，但為勝須，思施彼時，為滅煩惱，為念生類，為滿智因，觀無煩惱。見若不施，增智資糧，當豐巧慧，亦為愛念此及餘生；若施彼時，便唯念此，如是不施非違淨戒，善設軌儀，曉喻發遣。若畜財寶，為作淨故，心應奉施諸佛菩薩，雖畜寶財，猶住聖種，恒思此福令常增長，如佛菩薩所寄護持。若觀施時不稱正理，應言賢首，此是他物，不許施汝，慰喻發遣；或持餘財恭敬倍施，令知施者非慳故然，知此經等或非己物。於有怨苦、德恩有情，應行慈悲喜捨而施。若有四障不能惠捨，應起四智而對除之。一、有財寶，心不樂施，應思由先曾未串習，今不強捨，後更增背，故力勵修，生覺悟智。二、財尠闕，心不樂施，思此匱乏障施因緣，應起悲心，自受貧苦，見施利益，生忍苦智。三、財悅意，心不樂施，思此耽著虛妄顛倒，應覺能生當來眾苦，故力勵捨，生知倒智。四、雖行施，唯欣世果，當疾通達是邪果見，應觀諸行皆不堅牢離散速盡，不生欣樂，唯求菩提，生不堅智。應居閑靜，起淳厚信，數數緣念多妙財寶，以意解力施諸眾生，故少用功，生無量福，於所寶愛能自開捨。設艱辛得，亦勿慳悋，信心、恭敬、自手、應時、不損自他而行惠捨。此有三種，與淨妙物廣修財施，拔除恐怖修無畏施，勸修善業而行法施。速疾而與，不作稽留，非彼疾望如速捨者，隨有即施，非積方捨，於彼謙下，無競無慢。

Next, cultivating the pāramitās: Giving (dāna) is the non-covetous [karma of] the three modes of action in a state of relinquishment. Whenever practicing giving, if it only brings pleasure but produces no salutary benefit, or if it brings neither benefit nor pleasure, in both cases one should not give. If it produces only salutary benefit without ease and pleasure, or if it produces both benefit and pleasure, in all such cases one should bestow it. If someone desires wealth and goods, indulging what they require and intending to sever [their cravings], one should accord with what they wish. If they seek weapons and the like to harm themselves or others; [if it is] property that does not belong to oneself; [if it is to] act as a matchmaker for others; [if it is] food and the like that contains vermin; useless playthings; implements or techniques for slaughter; heterodox offerings for heavenly sacrifices; places where terrestrial or aquatic beings are harmed or killed; when enemies desire a feud; when the sick yearn for what is unwholesome; when the gluttonous repeatedly beg; when the sorrowful intend self-harm; when taking away inferiors' goods by force; when seeking high position out of fond delight in evil; when seizing from one to give to another; when acting violently and harming others; when violating one's own precepts; when generating discriminating thoughts between enemies and kin; promising superior goods but giving inferior ones; promising much but giving little; or harboring hostile intentions, giving rise to an angry and turbid mind; praising oneself and proclaiming the favour after giving; flinging down and tossing what has been relinquished toward the recipient; having a perverse aversion toward malicious beggars; wildly initiating improper gifts and clinging to them as pure and good; being induced by others; fearing one's own poverty; giving leftover or impure food to renunciants without having informed them beforehand; secretly bestowing illegitimate things; taking improper articles and bestowing them; repeatedly demanding reciprocal favors; ingratiating oneself to make followers; relying on worldly fame; seeking the fruit of repaid kindness; angling for others' respect and praise; an inferior and stingy mindset; cheating by giving little at first and abandoning them later; alienating one's own dependents; being lazy oneself while urging others on; not distributing equally in the order of those who arrive; an unpleased and impure mind, later giving rise to regret and vexation; when asked for the genuine, giving the counterfeit; not directing the mind [toward giving] beforehand; doing so out of season; disorganized giving that departs from proper propriety; mocking, ridiculing, and trifling with them to make them feel ashamed and humiliated; scowling and keeping silent upon seeing someone approach; withholding gifts through meticulous questioning; [giving when] non-Buddhists seek faults or seek the Buddha's true Dharma, peddling the secret treasury, or [giving] teachings whose practice is not yet ripe—because these entail fault, none of them should be done. Everything contrary to the above should be performed. If wealth and treasures are scarce, one should consider the persons who come: the first kind are those who are comfortable and not impoverished, and the second kind are those in peril, suffering, without refuge, and the like. Gauging that one's own wealth is sufficient, one should satisfy the wishes of both. If it is meager, one should skillfully dismiss those seeking out of mere comfort. Knowing that someone harbors stinginess or was previously destitute, one should deposit [merit] with them to plant blessings, guiding and benefiting them through skillful means, saying, 'This is without loss or expense, yet it brings great benefit. I have rare wealth; take it as you wish to give in charity. Take care not to let those petitioners return empty-handed. When I give, you should rejoice in it,' thus making them harbor delight, gradually bringing forth the seeds of giving. Seeing the appearance of someone coming to beg, knowing their pleasure, one should give. If there is someone who begs through deceit and deception, conceal their fault and do not hurt them; fulfill their wish so that they feel no shame and go away rejoicing. If someone deceives at first and only later does one realize it, do not expose or rebuke them; simply generate compassion, [thinking,] 'They have committed this transgression against me out of error; I will harbor a joyful mind so that they incur no guilt.' If one has no wealth or treasure, according to one's own capacity, seek it in accordance with the Dharma so that giving is without lack. Regarding the Buddha's true Dharma, skillfully proclaim it so that sentient beings may practice giving accordingly. Seeing someone who constantly gives, one should instruct others to request frequently, urging on the giver's mind so that there is no deficiency, improper offerings, partisanship, disrespect, or lapse of mindfulness. Knowing that others possess the Dharma, one should seek it to pass on in giving, or transcribe it and bestow it. If one sees that others lack it and have no strength to transcribe it further, one should carefully consider: 'Am I not veiled by stinginess, or is there an impediment to this superior need?' If there is the impediment of stinginess, one should immediately bestow it: since one should have no stinginess even when giving to the foolish and mute, how much less should one cause a deficiency in the provisions of wondrous wisdom? If there is no impediment of stinginess, but only a superior need, consider when giving it to them: 'Is it to extinguish afflictions, is it out of regard for living beings, or is it to fulfill the cause of wisdom?'—observing that there are no afflictions. If one sees that by not giving it, one's own provisions of wisdom will increase, one's clever insight will become abundant, and it will also be out of loving regard for this person and other living beings; whereas if one gives it to them, one would only be regarding this single person—then not giving in such a case does not violate the pure precepts; skillfully arrange proper etiquette, explain, and dismiss them. If one keeps wealth and treasures, in order to make it pure, one should mentally offer it to all the buddhas and bodhisattvas; although keeping precious wealth, one still abides in the noble lineage, constantly contemplating these blessings so that they ever increase, as if entrusted and guarded by the buddhas and bodhisattvas. If one observes that the time of giving does not accord with the correct principle, one should say, 'Noble one, this belongs to another and I am not permitted to give it to you,' comforting and explaining to dismiss them; or take other wealth and respectfully give twice as much, letting them know that the giver does not act thus out of stinginess, and knowing that this sūtra and the like are not one's own property. Toward sentient beings who are hostile, suffering, virtuous, or beneficent, one should give by practicing loving-kindness, compassion, sympathetic joy, and equanimity. If there are four obstacles that prevent one from giving, one should give rise to four wisdoms to counteract and eliminate them. First, having wealth and treasure, the mind takes no pleasure in giving: one should consider that because one was not habituated to it in the past, if one does not forcefully relinquish it now, one will turn away from it even more in the future; therefore, striving vigorously to practice, one gives rise to the wisdom of awakening. Second, wealth is scarce, and the mind takes no pleasure in giving: considering that this destitution is the cause and condition obstructing giving, one should give rise to compassion, endure poverty oneself, and seeing the benefits of giving, give rise to the wisdom of enduring suffering. Third, wealth is delightful, and the mind takes no pleasure in giving: considering that indulging in attachment to this is illusory and inverted, one should awaken to the fact that it can generate all kinds of future suffering; therefore, striving vigorously to relinquish it, one gives rise to the wisdom of knowing invertedness. Fourth, although practicing giving, one only delights in worldly fruits: one must quickly comprehend that this is a view of erroneous fruits, and should contemplate that all conditioned things are unstable, scattered, and swiftly exhausted, taking no delight in them, solely seeking bodhi, and giving rise to the wisdom of instability. One should abide in a quiet and secluded place, give rise to pure and solid faith, repeatedly turn one's mind to contemplation of many wondrous treasures, and by the power of resolute intention give them to all sentient beings; thus with little effort, immeasurable blessings are produced, and regarding what one treasures and loves, one can naturally let go. Even if obtained through hardship, do not be stingy; practice giving with faith, respect, by one's own hand, in a timely manner, and without harming oneself or others. This has three kinds: broadly cultivating the gift of wealth with pure and wondrous things, cultivating the gift of fearlessness by removing terror, and performing the gift of Dharma by exhorting the cultivation of wholesome karma. Give swiftly without lingering delay—not that their swift expectation is like the one who swiftly gives, but giving as soon as one has it rather than waiting to amass before giving; humble toward them, free of contention and arrogance.