[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 81.55 # 法苑珠林 81.55 法苑珠林 81.55 - **Language:** Classical Chinese ### [81.55](https://indike.org/pramana/in.bauddha.taisho.2122.81.55) 如有二人。一則大富。一則貧窮。有乞者來。如是二人俱懷苦惱。有財物者懼其求索。無財物者我當云何。得少財物與之。如是二人憂苦雖同。果報各異。貧悲念者生天人中受無量樂。富慳貪者生餓鬼中受無量苦。若菩薩但有悲愍心。便為具足。況與少物。菩薩悲心念施無有財物。見人乞時不忍言無。悲苦墮淚。設聞他苦尚不能堪忍。況復眼見他苦惱而不救濟者。無有是處。有悲心者見貧苦眾生。無財可與。悲苦歎息。無可為喻。救眾生者。見眾生受苦悲泣墮淚。以墮淚故知其心軟。菩薩淚有三時。一見修功德人以愛敬故為之墮淚。二見苦惱眾生無功德者以悲愍故。為之墮淚。三修大施時悲喜踊躍墮淚。計菩薩墮淚已來多四大海水。世間眾生捨於親屬悲泣墮淚。不及菩薩見貧苦眾生無財施時悲泣墮淚。菩薩聞乞聲為之墮淚。乞者見菩薩雨淚。雖不言與當知必得。菩薩見乞者來時。極生悲苦。乞者得財物時。心生歡喜得滅悲苦。菩薩聞乞言時。悲泣墮淚不能自比。乞者言足。爾時乃止。菩薩修行施已。眾生滿足。便入山林。修行禪定。滅除三毒。財物倍多。無乞可施。我今出家斷諸結使。菩薩發願度諸眾生。諸有所索一切皆捨。有悲心者。為他故涅槃尚捨。況復捨身命財有何難也。捨財物者。不如捨身。捨身者。不如捨於涅槃。涅槃尚捨。何有不捨。悲心徹髓得自在悲。作救濟者。大菩薩施。都無難也。菩薩悲心悉得知見一切眾生身者。無不是病。無有知者。以三事故。知其有病。何者為三。飲食衣服湯藥即是病相。菩薩悲心以三事得顯。何者為三。即是財法無畏施也。菩薩與一切眾生作樂。為滅一切眾生苦故。捨身救之。菩薩不求果報。視如芻草。菩薩大悲作種種方便。猶如乳聚。以血施人。易於世人以水用施。如菩薩昔日五處出血施諸夜叉鬼。踊躍歡喜無可為喻。 > Suppose there are two people: one is exceedingly rich, and the other is poor. A beggar arrives, and both harbor distress. The one with wealth fears being solicited; the one without wealth wonders, 'How shall I obtain a little wealth to give him?' Although the sorrow and distress of these two are the same, their karmic retributions differ: the poor person who had compassionate concern is born among devas and humans, experiencing immeasurable bliss; the rich person who was stingy and greedy is born among hungry ghosts, experiencing immeasurable suffering. If a bodhisattva possesses only a compassionate mind, that is already complete fulfillment; how much more so if they give a little thing! A bodhisattva's compassionate mind wishes to give, but has no wealth; seeing someone beg, they cannot bear to say they have nothing, and weep with grief and anguish. If they cannot bear even hearing of another's suffering, how much less could they see another's distress with their own eyes and fail to rescue them? That is impossible. When one with a compassionate mind sees poor, suffering sentient beings and has no wealth to give, their grief, distress, and sighs are beyond analogy. One who rescues sentient beings weeps and sheds tears upon seeing sentient beings suffer; by their shedding of tears, one knows their mind is tender. A bodhisattva sheds tears on three occasions: first, upon seeing one who cultivates merit, out of love and reverence they shed tears for them; second, upon seeing distressed sentient beings who lack merit, out of compassion they shed tears for them; third, when practicing great giving, leaping with sorrow and joy they shed tears. If calculated, the tears shed by a bodhisattva to date exceed the water of the four great oceans. The weeping and shedding of tears by worldly beings upon abandoning relatives does not equal the weeping and shedding of tears of a bodhisattva when seeing poor, suffering beings and having no wealth to give them. When a bodhisattva hears the sound of begging, they shed tears for it; when the beggar sees the bodhisattva raining tears, though the bodhisattva has not said they will give, the beggar knows they will surely receive it. When the bodhisattva sees a beggar approach, deep grief and distress arise; when the beggar receives wealth, joy arises in their mind and extinguishes their grief and distress. When the bodhisattva hears the beggar's words, they weep and shed tears incomparably; only when the beggar says 'enough' does it cease. When the bodhisattva has practiced giving and sentient beings are satisfied, they then enter mountain forests, practice dhyāna-meditation, and extinguish the three poisons. Their wealth is redoubled, yet there is no beggar to give to: 'I now go forth to cut off all fetters.' The bodhisattva makes a vow to deliver all sentient beings: whatever is solicited, all is given up. One who possesses a compassionate mind even renounces nirvāṇa for the sake of others; how much less is it difficult to renounce body, life, and wealth? Renouncing wealth is not equal to renouncing the body; renouncing the body is not equal to renouncing nirvāṇa. If even nirvāṇa is renounced, what is there that would not be renounced? With compassion penetrating to the marrow, having attained sovereign compassion, they act as saviors; for a great bodhisattva, giving is not difficult at all. The bodhisattva's compassionate mind knows and sees clearly that among the bodies of all sentient beings, there is none that is not ill, yet no one knows it. By three things one knows they are ill. What are the three? Food and drink, clothing, and medicine are themselves the symptoms of illness. The bodhisattva's compassionate mind is manifested through three things. What are the three? They are the giving of wealth, of Dharma, and of fearlessness. The bodhisattva brings joy to all sentient beings; to extinguish the suffering of all sentient beings, they give up their body to save them. The bodhisattva seeks no retribution, viewing it like straw and weeds. The bodhisattva's great compassion employs various skillful means, like a mass of milk; to give blood to others is easier for them than for worldly people to give water. As when the bodhisattva in the past drew blood from five places to give to various yakṣa ghosts, leaping with joy beyond analogy. > — English (machine translation) (machine translation) - [Previous: 81.54](https://indike.org/pramana/in.bauddha.taisho.2122.81.54) - [Next: 81.56](https://indike.org/pramana/in.bauddha.taisho.2122.81.56) - [Up: 81](https://indike.org/pramana/in.bauddha.taisho.2122.81) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.81.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.81.55](https://indike.org/pramana/in.bauddha.taisho.2122.81.55) · Pramāṇa