[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [龍舒增廣淨土文](https://indike.org/pramana/in.bauddha.taisho.1970) › 9.8 # 龍舒增廣淨土文 9.8 龍舒增廣淨土文 9.8 - **Language:** Classical Chinese ### [9.8](https://indike.org/pramana/in.bauddha.taisho.1970.9.8) 儒家言施報，佛家布施果報，其實一也。佛言：「欲得穀食，當勤耕種。欲得智慧，當勤學問。欲得長壽，當勤戒殺。欲得富貴，當勤布施。」有四：一曰財施、二曰法施、三曰無畏施、四曰心施。財施者，以財惠人。法施者，以善道教人。無畏施者，謂人及眾生當恐懼時，吾安慰之使無畏，或教以脫離恐懼，使之無畏。心施者，力雖不能濟物，常存濟物之心。佛以孝養父母亦為布施，是凡施於外者皆為布施。故為下而忠勤事上、為長而仁慈安眾、為師而謹於教導、為友而誠於琢磨，一言一話之間必期有益、一動一止之際必欲無傷，種種方便利物，勿使有所損害，皆布施也。所為如此、存心又如此，後世豈得不獲富貴之報？古語云「人人知道有來年，家家盡種來年穀。人人知道有來生，何不修取來生福？」是今生所受之福，乃前世所修者，猶今歲所食之穀，乃前歲所種者。人不能朝種穀而暮食，猶不能旋修福而即受。所以穀必半歲，福必隔世也。孔子謂「貨惡其棄於地，不必藏於己。力惡其不出於身，不必為己。」老子謂「既以為人，己愈有。既以與人，己愈多。」皆布施之謂。曾子謂「出乎爾者反乎爾」，老子云「天道好還」，皆果報之謂。是儒道二教皆言施報，但不言隔世爾。所謂愛人者人常愛之，敬人者人常敬之，災人者人必反災之，皆現世之施報也。知是以修淨土，滋培善根多矣。 > The Confucians speak of giving and requital; the Buddhists speak of dāna and karmic retribution: in reality they are one and the same. The Buddha said: "If you wish to obtain grain and food, you must diligently plow and sow. If you wish to obtain wisdom, you must diligently study and learn. If you wish to obtain longevity, you must diligently abstain from killing. If you wish to obtain wealth and honor, you must diligently give alms." Giving has four kinds: the first is the giving of wealth; the second is the giving of the Dharma; the third is the giving of fearlessness; the fourth is the giving of mind. The giving of wealth means benefiting people with wealth. The giving of the Dharma means teaching people with the good path. The giving of fearlessness means that when humans and sentient beings are in fear, I comfort them to make them fearless, or teach them to escape from fear and make them fearless. The giving of mind means that although one's strength cannot succor creatures, one constantly maintains the mind to succor creatures. The Buddha also considered filial support of parents to be giving; thus, all that is bestowed outward is giving. Therefore, being a subordinate and serving superiors with loyalty and diligence; being a superior and comforting the masses with benevolence and compassion; being a teacher and being prudent in instruction; being a friend and being sincere in mutual refinement; between every word and speech always aiming to be beneficial; at every movement and cessation always seeking to cause no harm; using all kinds of skillful means to benefit creatures and never letting them be injured—all of these are giving. When one's actions are like this and one's frame of mind is also like this, how could one fail to obtain the retribution of wealth and honor in future lives? An old saying goes: "Everyone knows there is a coming year, and every household sows next year's grain. Everyone knows there is a next life, so why not cultivate and secure next life's blessing?" Thus, the blessing enjoyed in this life was cultivated in a previous life, just as the grain eaten this year was sown the previous year. A person cannot sow grain in the morning and eat it in the evening, just as one cannot cultivate blessing for a moment and receive it immediately. Therefore, grain requires half a year, while blessing requires an intervening lifetime. Confucius said: "Disliking that goods should be wasted on the ground, one does not necessarily hoard them for oneself. Disliking that strength should not come forth from oneself, one does not necessarily exert it for oneself." Laozi said: "Having worked for others, one has even more for oneself; having given to others, one possesses even more." Both speak of giving. Zengzi said: "What proceeds from you will return to you," and Laozi said: "The Way of Heaven loves to return"; both speak of karmic retribution. Thus both Confucianism and Daoism speak of giving and retribution, only they do not speak of intervening lifetimes. What is called 'those who love others are constantly loved by others; those who respect others are constantly respected by others; those who bring calamity to others will certainly have calamity brought back upon them'—all of these are giving and retribution in the present life. Knowing this in cultivating the Pure Land nourishes and cultivates wholesome roots abundantly. > — English (machine translation) (machine translation) - [Previous: 9.7](https://indike.org/pramana/in.bauddha.taisho.1970.9.7) - [Next: 9.9](https://indike.org/pramana/in.bauddha.taisho.1970.9.9) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1970.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1970~en-mt.9.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1970.9.8](https://indike.org/pramana/in.bauddha.taisho.1970.9.8) · Pramāṇa